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by  THE  AMERICAN  *SWE#ENBORG  POINTING  AND 
PUBLISHING  SOCIETY,  of  the  City  of  New  York,  in 
corporated  A.  D.  1850,  for  the  Printing,  Publishing 
and  Circulating  of  the  Theological  'Works  of  Emanuel 
Swedenborg,  for  Charitable  and  Missionary  purposes. 


LI  UK.  A  it  , 

UNlVKIiSITY  OF 

(  ALIFORNIA. 


MISCELLANEOUS 


THEOLOGICAL  WOKKS 


I 

0, 

CALIFORMll 


EMANUEL  SWEDENBORG, 

Servant  of  the  Lord  Jesus  Christ. 


THE  NEW  JERUSALEM  AND  ITS  HEAVENLY  DOCTRINE; 

BRIEF  EXPOSITION; 

THE  INTERCOURSE  BETWEEN  THE  SOUL  AND  THE  BODY; 

THE  WHITE  HORSE  MENTIONED  IN  THE  APOCALYPSE,  CHAP.  XIX. ; 

AN  APPENDIX  TO  THE  TREATISE  ON  THE  WHITE  HORSE; 

ON  THE  EARTHS  IN  THE  UNIVERSE; 

THE  LAST  JUDGMENT ; 
A  CONTINUATION  CONCERNING  THE  LAST  JUDGMENT. 


NEW   YOKK: 

AMERICAN  SWEDENBOBG  PRINTING  AND  PUBLISHING  SOCIETY. 
1871. 


Published  by  THS  AMERICAN  SWEDENBORG  PRINTING  AND  ?7  BUSHING 
SOCIETY,  organized  for  the  purpose  of  Stereotyping,  Printing,  and 
Publishing  Uniform  Editions  of  the  Theological  Writings  of  EMANUEI 
SWEDENBORG,  and  incorporated  in  the  State  of  New  York,  A.  D.  1850. 


GENERAL  INDEX. 


Pages. 

THE    NEW    JERUSALEM    AND    ITS    HEAVENLY  DOCTRINE     .       .       .          5 162 

A   BUIEF  EXPOSITION  OF  THE  DOCTRINES   OF  THE  NEW  CHURCH    163 252 

THE    NATURE    OF  THE    INTERCOURSE  BETWEEN  THE  SOUL  AND 

THE    BODY 253 286 

ON    THE     \ViIlTE     HORSE     MENTIONED     IN     THE     APOCALYPSE, 

CHAP,  xix 287 — 313 

AN    APPENDIX    TO    THE    TREATISE    ON    THE    WHITE    HORSE         .  314 320 

ON    THE    EARTHS    IN    THE    UNIVERSE 321 416 

THE'  LAST    JUDGMENT 417 486 

A    CONTINUATION  CONCERNING    THE    LAST    JUDGMENT     .  .  487    _59.fi 


The  pages  are  numbered  at  bottom  ;  the  figures  at  top  referring  to  the  section  numbers 

At  AH  Ah  trAati&A 


of  each  treatise. 


THE 


NEW   JEKUSALEM, 


AND  ITS 


HEAYENLY    DOCTRINE, 


ACCORDING  TO 


WHAT  HAS  BEEN  HEAED  FROM  HEAVEN 


TO   WHICH  IS  PR1FIXBD 


UfFO  UMAX  ION    BESPECTING   THE   NEW   HEAVEN   AND   THE    NEW   EARTH. 


Fr^th,  Latin  of  L  I   £     , 

EMANUEL  SWEDENBORG 

Servant  of  OK  Lord  Jesus  Chria. 

-       I  •«•  Y   O 

>••- 


BEING  Jl  TRANSLATION  OP  HIS  WORK  ENTITLED 

Dl  Non  HnmosoLTaci  et  ejus  Doctrina  Coelesti  :  ex  auditis  e  Coelo.    Quibus  prsemittitui 
aliquid  de  Novo  Coelo  et  Nora  Terra."    Londini,  1768 


NEW  YORK: 

AMERICAN  SWEDEXBORG  PRINTING  AND  PUBLISHING  SOCIETT 


MATTHEW  vi.  33. 

Seek  yz  first  the  Kingdom  of  GOD,  and  all  things  shall  fa 
added  unto  you. 


CONTENTS. 


SectlM* 
OF  THE  J?f\w  HEAVEN  AND  NEW  EARTH,  AND  WHAT  is  MEANT  BY  THE 

NEW  JERUSALEM 1 — 7 

INTRODUCTION  TO  THE  DOCTRINE 8 — 10 

OF  GOOD  AND  TRUTH  11—27 

OP  THE   WILL  AND  THE   UNDERSTANDING 28—35 

OF  THE  INTERNAL  AND  EXTERNAL  MAN 36 — 63 

OF  LOVE  IN  GENERAL 54— 64 

OF  THE  LOVE  OF  SELF  AND  THE  LOVE  OF  THE  WORLD 65—83 

OF  LOVE  TOWARDS  THE  NEIGHBOR,  OR  CHARITY 84 — 107 

OF  FAITH 108—122 

OF  PIETY ,    123—129 

OF  CONSCIENCE 130—140 

OF  LIBERTY    141—149 

OF  MERIT 16u — ibb 

OF  REPENTANCE  AND  THE  REMISSION  OF  SINS 159—172 

OF  REGENERATION 173 — 186 

OF  TEMPTATION 187—201 

OF  BAPTISM 202—209 

OF  THE  HOLY  SUPPER    210—222 

OF  THE  RESURRECTION...-. 223—229 

OF  HEAVEN  AND  HELL 230—240 

OF  THE  CHURCH 241—248 

OF  THE  SACKED  SCRIPTURES,  OR  THE  WORD 249 — 266 

OF  PROVIDENCE 267—279 

Of  THE  LORD 280—310 

OF  ECCLESIASTICAL  AND  CIVIL  GOVERNMENT 311 — 325 


L  I  B  R  A  u  ± 

UNIVERSITY   OF  j 

CALIFORNIA.  J 
======—==/ 

ON 

THE  NEW  JEKUSALEM, 

AND  ITS 

HEAVENLY  DOCTRINE. 


OF  THE  NEW  HEAVEN  AND  NEW  EARTH,  AND  WHAT  IS  MEANT  E\ 
THE  NEW  JERUSALEM. 

1.  IT  is  written  in  the  Revelation,- "  I  saw  a  new  heaven 
and  a  new  earth  ;  for  the  first  heaven  and  the  first  earth  had 
passed  away.  And  I  John  saw  the  holy  city,  New  Jerusalem, 
coming  down  from  God  out  of  heaven,  prepared  as  a  bride 
adorned  for  her  husband.  The  city  had  a  wall,  great  and 
high,  which  had  twelve  gates,  and  at  the  gates  twelve  angels, 
and  names  written  thereon,  which  are  the  names  of  the  twelve 
tribes  of  the  children  of  Israel.  And  the  wall  of  the  city  had 
twelve  foundations,  and  in  them  the  names  of  the  twelve  Apos 
tles  of  the  Lamb.  And  the  city  lieth  four-square,  and  the 
length  is  as  great  as  the  breadth.  And  he  measured  the  city 
with  the  reed,  twelve  thousand  furlongs;  the  length  and  the 
breadth  and  the  height  of  it  were  equal.  And  he  measured  the 
wall  thereof,  a  hundred  and  forty  and  four  cubits,  the  measure 
of  a  man,  that  is,  of  the  angel.  And  the  wall  of  it  was  of 
jasper;  and  the  city  was  pure  gold,  like  unto  pure  glass;  and 
the  foundations  of  the  wall  of  the  city  were  garnished  with  all 
manner  of  precious  stones.  And  the  twelve  gates  were  twelve 
pearls.  And  the  street  of  the  city  was  pure  gold,  as  it  were 
transparent  glass.  The  glory  of  God  did  lighten  it,  and  the 
Lamb  is  the  light  thereof.  And  the  nations  of  them  which 
are  saved  shall  walk  in  the  light  of  it ;  and  the  kings  of  the 
earth  shall  bring  their  glory  and  honor  into  it."  Chap.  xxi.  1, 
2,  12—24. 

When  a  man  reads  these  words,  he  understands  them  only 
according  to  their  literal  sense,  and  concludes  that  the  visible 
heaven  and  earth  will  be  dissolved,  and  a  new  heaven  be  creat 
ed,  and  that  the  holy  city  Jerusalem,  answering  to  the  mea 
sures  above  described,  will  descend  upon  the  new  earth ;  but 
the  angels  understand  these  things  altogether  differently  ;  that 
is  to  say,  what  man  understands  naturally,  they  understand 

9 


1  ON    THE    NEW    JERUSALEM 

spiritually  ;  and  what  the}7  understand  is  the  true  significa 
tion  ;  and  this  is  the  internal  or  spiritual  sense  of  the  Word. 
According  to  this  internal  or  spiritual  sense,  a  new  heaven  and 
a  new  earth  mean  a  new  church,  both  in  the  heavens  and  on 
the  earth,  which  will  be  more  particularly  spoken  of  hereafter. 
The  city  Jerusalem  descending  from  God  out  of  heaven, 
signifies  the  heavenly  doctrine  of  that  church ;  the  length,  the 
breadth,  and  the  height  thereof,  which  are  equal,  signify  all 
the  varieties  of  good  and  truth  belonging  to  that  doctrine  in 
the  aggregate.  The  wall  of  the  city  means  the  truths  which 
protect  it ;  the  measure  of  the  wall,  which  is  a  hundred  and 
forty  and  four  cubits,  which  is  the  measure  of  a  man,  that  is, 
of  the  angel,  signifies  all  those  defending  truths  in  the  aggre 
gate,  and  their  quality.  The  twelve  gates  of  pearl  mean  all 
introductory  truths  ;  and  the  twelve  angels  at  the  gates  signify 
the  same.  The  foundations  of  the  wall,  which  are  of  every 
precious  stone,  mean  the  knowledges  on  which  that  doctrine 
is  founded.  The  twelve  tribes  of  Israel,  and  the  twelve 
Apostles,  mean  all  things,  belonging  to  the  church  in  general 
and  in  particular.  The  city  and  its  streets  being  of  gold  like 
unto  pure  glass,  signifies  the  good  of  love,  giving  brightness 
and  transparency  to  the  doctrine  and  its  truths.  The  nations 
who  are  saved,  and  the  kings  of  the  earth  who  bring  glory  and 
honor  into  the  city,  mean  all  the  members  of  that  church  who 
Are  in  goodness  and  in  truth.  God  and  the  Lamb  mean  the 
Lord  as  to  the  Essential  Divinity  and  the  Divine  Humanity. 
Such  is  the  spiritual  sense  of  the  Word,  to  which  the  natural 
sense,  which  is  that  of  the  letter,  serves  as  a  basis ;  but  still 
these  two  senses,  the  spiritual  and  the  natural,  form  a  one  by 
correspondences. 

It  is  not  the  design  of  the  present  work  to  prove  that  such  a 
spiritual  meaning  is  involved  in  the  afore-mentioned  passages, 
but  the  proof  of  it  may  be  seen  in  the  ARCANA  COZLESTIA,  in 
the  following  places.  That  the  term,  LAND,  when  used  in  the 
Word,  means  the  church,  particularly  when  it  is  applied  to 
signify  the  Land  of  Canaan,  n.  662,  1066,  1067,  1413,  1607, 
2928,  3355,  4447,  4535,  5577,  8011,  9325,  9643.  Because 
earth,  or  land,  in  a  spiritual  sense,  signifies  the  nation  dwelling 
therein,  and  its  worship,  n.  1262.  That  the  people  of  the  land 
signify  those  who  belong  to  the  spiritual  church,  n.  2928. 
That  a  new  heaven  and  a  new  earth  signify  something  new  in 
the  heavens  and  on  earth,  with  respect  to  good  and  truth,  thus 
respecting  those  things  that  relate  to  the  church  in  each,  n. 
1733,  1850,  2117,  2118,  3358,  4535,  10,373.  What  is  to  be 
understood  by  the  first  heaven  and  the  first  earth  which 
passed  away,  may  be  seen  in  the  work  ON  THE  LAST  JUDGMENT 
AND  THE  DESTRUCTION  OF  BABYLON  throughout,  but  particularly 
from  n.  65  to  72.  That  JERUSALEM  signifies  the  church  with 
10 


AND    ITS    HEAVENLY    DOCTKINE.  1 

respect  to  doctrine,  n.  402,  3654,  9166.  That  cities  signify 
doctrines  which  belong  to  the  church,  and  to  religion,  n.  402, 
2450,  2712,  2943,  3216,  4492,  4493.  That  the  WALL  of  a  city 
signifies  the  defensive  truth  of  doctrine,  n.  6419.  That  the 
GATES  of  a  city  signify  such  truths  as  are  introductory  to  doc 
trine,  and  thereby  to  the  church,  n.  2943,  4478,  4492,  4493. 
That  the  TWELVE  TRIBES  OF  ISRAEL  represented,  and  thence 
signified,  all  the  varieties  of  the  truth  and  good  of  the  church, 
in  general  and  in  particular,  thus  all  things  relative  to  faith 
and  love,  n.  3858,  3926,  4060,  6335.  That  the  same  is  signi 
fied  by  the  Lord's  TWELVE  APOSTLES,  n.  2129,  2329,  3354,  3488, 
3858,  6397.  That  when  it  is  said  of  the  Apostles,  that  they 
shall  sit  upon  twelve  thrones,  and  judge  the  twelve  tribes  of 
Israel,  the  meaning  is,  that  all  are  to  be  judged  according  to 
the  good  and  truth  of  the  church,  consequently,  by  the  Lord, 
from  whom  that  truth  and  good  proceed,  n.  2129,  6397.  That 
TWELVE  signifies  all  things  in  the  aggregate,  n.  577,  2089,  2129, 
2130,  3272,  3858,  3913.  Also,  a  hundred  and  forty -four,  be 
cause  that  number  is  the  product  of  twelve  multiplied  by 
itself,  n.  7973.  That  twelve  thousand  has  also  the  same  signi- 
cation,  n.  7973.  That  all  numbers  in  the  Word  signify  things, 
n.  482,  487,  647,  648,  755,  813,  1963,  1988,  2075,  2252,  3252, 
4264,  6175,  9488,  9659,  10,217,  10,253.  That  the  products 
arising  from  numbers  multiplied  into  each  other  have  the  same 
signification  as  the  simple  numbers,  n.  5291,  5335,  5708,  7973. 
That  MEASURE  signifies  the  quality  of  a  thing  with  respect  to 
truth  and  good,  n.  3104,  9603,  10,262.  That  the  FOUNDATIONS 
of  a  wall  signify  the  knowledges  of  truth  on  which  doctrine 
is  founded,  n.  9642.  That  a  QUADRANGULAR  figure  or  SQUARE, 
signifies  what  is  perfect,  n.  9717,  9861.  That  LENGTH  signifies 
good  and  its  extension,  and  BREADTH,  truth  and  its  extension, 
n.  1613,  9487.  That  PRECIOUS  STONES  signify  truths  from  good, 
n.  114,  9863,  9865.  What  the  precious  stones  in  the  Urim 
and  Thuinmim  signify,  both  in  general  and  in  particular,  n. 
3862,  9864,  9866,  9905,  9891,  9895.  What  the  JASPER  of 
which  the  wall  was  built  signifies,  n.  9872.  That  the  STREET 
of  the  city  signifies  the  truth  of  doctrine  from  good,  n.  2336. 
That  GOLD  signifies  the  good  of  love,  n.  113,  1551,  1552,  5658, 
6914,  6917,  9510,  9874,  9881.  That  GLORY  signifies  Divine 
Truth,  such  as  it  is  in  heaven,  with  the  intelligence  and  wis 
dom  thence  derived,  n.  4809,  5292,  5922,  8267,  8427,  9429, 
10,574.  That  NATIONS  signify  those  in  the  church  who  are  in 
good,  and,  in  an  abstract  sense,  the  -good  of  the  church,  IL 
1059,  1159,  1258,  1260,  1288,  1416,  1849,  4574,  7830,  9255, 
9256.  That  KINGS  mean  those  in  the  church  who  are  in  truth, 
and,  in  an  abstract  sense,  the  truth  of  the  church,  n.  4675, 
5044.  That  the  rites  and  ceremonies  observed  at  the  corona 
tion  of  kings,  involve  such  things  as  are  derived  from  Divine 

11 


2 — 4  ON    THE    NEW   JERUSALEM 

Truth,  but  that  the  knowledge  of  these  things  is  at  this  day 
lost,  n.  4581,  4966. 

2.  Before  the  New  Jerusalem  and  its  doctrine  are  treated  of, 
it  may  be  expedient  to  give  some  account  of  the  new  heaven 
and  the  new  earth.     What  is  to  be   understood   by  the  iirst 
heaven  and  the  first  earth,  which  passed  away,  is  shown  in  the 
small  work  ON  THE  LAST  JUDGMENT  AND  THE  DESTRUCTION  OF 
BABYLON.     Immediately  after  that  event,  that  is,   when   the 
last  judgment  was  completed,  a  new  heaven  was  created  or 
formed  by  the  Lord ;  which  heaven  was  composed  of  all  those 
persons  who,  from  the  coming  of  the  Lord  to  the  present  time, 
had  lived  in  iaith  and  charity  ;  for  such  persons  alone  are  capable 
of  being  assimilated  to  the  form  of  heaven.     For  the  form  of 
heaven,  according  to  which  all  consociations  and  communica 
tions  therein  are  effected,  is  the  form  of  Divine  Truth,  grounded 
in  Divine  Good,  proceeding  from  the  Lord ;  and  this  form  man, 
as  to  his  spirit,  acquires  by  a  life  according   to  Divine  Truth. 
That  the  form  of  heaven  is  thence  derived  may  be  seen  in 
the  work  on  HEAVEN  AND  HELL,  n.  200  to  212,  and  that  all 
the  angels  are  forms  of  heaven,  n.  51  to  58,  and  73  to  77. 
Hence  it  may  be  clearly  seen,  who  they  are  of  whom  the  new 
heaven  consists ;  and  thereby  what  its  quality  is,  namely,  that 
it  is  altogether  unanimous.     He  who  lives  in  faith  arid  charity, 
loves  others  as  himself,  and  by  love  conjoins  them  with  him 
self,   the   effect  of  which  is  reciprocal  :  for,  in  the  spiritual 
world,  love  is  conjunction.  "Wherefore,  when  all  act  thus,  then 
from  many,  yea  from  innumerable  individuals,  consociated  ac 
cording  to  the  form  of  heaven,  unanimity  exists,  and  they  be 
come  as  one  ;  for  then  nothing  separates  and  divides,  but  every 
thing  conjoins  and  unites. 

3.  Since  this  heaven  was  formed  of  all  those  who  had  been 
of  such  a  quality  from  the  coming  of  the  Lord  until  the  present 
time,  it  follows  that  it  is  composed  both  of  Christians  and  of 
Gentiles,  but  chiefly  of  infants  from  all  parts  of  the  world,  who 
have  died  since  the  Lord's  corning:  for  all  these  were  received 
by  the  Lord,  and  educated  in  heaven,  and  instructed  by  the 
angels,  and  reserved,  that  they,  together  with  the  others,  might 
coMstituie  a  new  heaven  ;  whence  it  may  be  concluded  how  vast 
that   heaven  is.     That  all  who  die  in  infancy  are  educated  in 
heaven,  and  become  angels,  may  be  seen  in  the  work  on  HEA 
VEN  AND  HKLL,  n.  329  to  345.     And  that  heaven  is  formed  of 
Gentiles  as  well  as  of  Christians,  n.  318  to  328. 

4.  Moreover,  with  respect  to  this  new  heaven,  it  is  to  be 
observed,  that  it  is  distinct  from  l.he  ancient  heavens  which  were 
formed  before  the  coming  of  the  Lord  ;  at  the  same  time  there 
is  such  an  orderly  connexion  established  between  them,  that, 
together  they  form  but  one  heaven.     The  reason  why  this  new 
heaven   is  distinct  from  the  ancient  heavens,  is,  that  in  the 


AND    ITS    HKAVENLY    DOCTRINE.  4,  5 

ancient  churches  there  was  no  other  doctrine  than  the  doctrine 
of  love  and  charity  ;  and  that  at  that  time  they  were  unac 
quainted  with  any  doctrine  of  faith  separated  from  those  prin 
ciples.  Hence,  also,  it  is,  that  the  ancient  heavens  constitute 
superior  expanses,  while  the  new  heaven  constitutes  an  expanse 
beneath  them  ;  for  the  heavens  are  expanses  one  above  another. 
In  the  highest  expanse  those  dwell  who  are  called  celestial 
angels,  many  of  whom  were  of  the  Most  Ancient  Church  ;  they 
are  so  named  from  celestial  love,  which  is  love  to  the  Lord.  ^In 
the  expanse  beneath  them  are  those  who  are  called  spiritual 
angels,  many  of  whom  were  of  the  Ancient  Church ;  they  are 
called  spiritual  angels,  from  spiritual  love,  which  is  charity  to 
wards  our  neighbor.  Below  these  are  the  angels  who  are  in  the 
good  of  faith :  these  are  they  who  have  lived  a  life  of  faith  : 
for  a  man  to  live  a  life  of  faith,  is  to  live  according  to  the  doc 
trine  of  his  particular  church  ;  and  to  live  is  to  will  and  to  do. 
AH  these  heavens,  however,  form  a  one,  by  mediate  and  im 
mediate  influx  from  the  Lord.  A  more  full  idea  of  these  hea 
vens  may  be  obtained  from  what  is  said  of  them  in  the  work 
on  HEAVEN  AND  HELL,  and  particularly  in  the  article  which 
treats  of  the  two  kingdoms  into  which  the  heavens  in  general 
are  divided,  n.  20  to  28  ;  and  in  the  article  concerning  the 
three  heavens,  n.  29  to  40  :  concerning  mediate  and  immediate 
influx,  in  the  extracts  from  the  ARCANA  COZLESTIA,  after  n. 
603  ;  and  concerning  the  Ancient  and  Most  Ancient  Churches, 
in  the  small  work  ON  THE  LAST  JUDGMENT  AND  THE  DESTRUC 
TION  OF  BABYLON,  n.  46. 

5.  It  may  be  sufficient  to  state  thus  much  concerning  the 
new  heaven  ;  something  shall  now  be  said  concerning  the  new 
earth.  By  the  new  earth  is  understood  a  new  church  upon 
earth  ;  for  when  a  former  church  ceases  to  exist,  then  a  new 
one  is  established  by  the  Lord.  It  is  provided  by  the  Lord 
that  there  should  always  be  a  church  on  earth,  since  by  means 
of  the  church  there  is  a  conjunction  of  the  Lord  with  man 
kind,  and  of  heaven  with  the  world  ;  there  the  Lord  is  known, 
and  therein  are  divine  truths  by  which  man  is  conjoined  to 
him.  That  a  new  church  is  at  this  time  being  established, 
may  be  seen  in  the  small  work  ON  THE  LAST  JUDGMENT  AND 
THE  DESTRUCTION  OF  BABYLON,  n.  74.  The  reason  why  a  new 
church  is  signified  by  a  new  earth  arises  from  the  spiritual  sense 
of  the  Word ;  for  in  that  sense,  by  the  word  earth  or  land,  no 
particular  country  is  meant,  but  the  nation  dwelling  there,  and 
its  divine  worship  ;  this,  in  the  spiritual  sense,  being  what 
answers  to  earth  in  the  natural  sense.  Moreover,  by  earth  or 
land,  in  the  Word,  when  there  is  no  name  of  any  particular 
country  affixed  to  the  term,  is  signified  the  land  of  Canaan  ; 
and  in  that  land  a  church  had  existed  from  the  earliest  ages  ;  in 
consequence  of  which,  all  the  places  therein,  and  in  the  adja- 

13 


5,  6  ON    THE    NEW    JERUSALEM 

cent  countries,  with  the  mountains  and  rivers,  as  mentioned 
in  the  Word,  became  representative  and  significative  of  those 
things  which  compose  the  internals  of  the  church,  and  which 
are  called  its  spiritual  things.  Hence  it  is,  as  was  observed, 
that  earth  or  land,  in  the  Word,  as  meaning  the  land  of  Ca 
naan,  signifies  the  church  ;  it  is  therefore  usual  in  the  church 
to  speak  of  the  heavenly  Canaan,  by  which  is  understood 
heaven  itself.  Thus,  also,  by  the  new  earth  is  here  meant  a 
new  church.  That  the  land  of  Canaan,  in  the  spiritual  sense  of 
the  "Word,  signifies  the  church,  is  shown  in  the  ARCANA  CCELES- 
TIA,  in  various  places,  of  which  the  following  are  here  adduced. 
That  the  Most  Ancient  Church,  which  was  before  the  flood, 
and  the  Ancient  Church,  which  was  after  Idie  flood,  were  in  the 
land  of  Canaan,  n.  567,  3686,  4417,  4454,  4516,  4517,  5136, 
6516,  9327.  That  then  all  places  in  that  land  became  repre 
sentative  of  such  things  as  are  in  the  kingdom  of  the  Lord,  and 
in  the  church,  n.  1  505^,  3686,  4447,  5136.  That  therefore  Abra 
ham  was  commanded  to  go  thither,  to  the  intent  that 
amongst  his  posterity,  the  children  of  Israel,  a  representative 
church  might  be  established,  and  that  the  Word  might  be 
written,  the  ultimate  of*  which  should  consist  of  representatives 
existing  in  that  land,  n.  3686,  4447,  5136,  6516.  Hence  it  is, 
that  earth  or  land,  and  the  land  of  Canaan,  when  they  are 
mentioned  in  the  Word,  signify  the  church,  n.  3038,  3481, 
3705,  4447,  4517,  5757,  10,658. 

6.  What  is  understood  by  Jerusalem  in  the  spiritual  sense 
of  the  Word  shall  also  be  briefly  described.  Jerusalem  means 
the  church  with  respect  to  doctrine,  because  at  Jerusalem,  in 
the  land  of  Canaan,  and  in  no  other  place,  were  the  temple,  the 
altar,  the  sacrifices,  and,  consequently,  all  that  pertained  to 
divine  worship.  On  this  account,  also,  three  festivals  were  cele 
brated  there  every  year,  to  which  every  male  throughout  the 
whole  land  was  commanded  to  go.  This,  then,  is  the  reason 
why  Jerusalem,  in  the  spiritual  sense,  signifies  the  church  with 
respect  to  worship,  or,  what  is  the  same  thing,  with  respect  to 
doctrine  ;  for  worship  is  prescribed  by  doctrine,  and  is  performed 
according  to  it.  The  reason  why  it  is  said,  The  holy  city,  New 
Jerusalem  ,  descending  from  God  out  of  heaven,  is,  because,  in 
the  spiritual  sense  of  the  Word,  a  city  signifies  doctrine,  and  a 
holy  city  the  doctrine  of  Divine  Truth,  since  Divine  Truth  is 
what  is  called  holy  in  the  Word.  It  is  called  the  New  Jerusa 
lem  for  the  same  reason  that  the  earth  is  called  a  new  earth, 
because,  as  was  observed  above,  earth  or  land  signifies  the 
church,  and  Jerusalem,  the  church  with  respect  to  doctrine  ; 
and  it  is  said  to  descend  from  God  out  of  heaven,  because  all 
Divine  Truth,whence  doctrine  is  derived,  descends  out  of  heaven 


from  the  Lord.     That  Jerusalem  does  not  mean  a  city,  althoug 
\\  was  seen  as  a  city,  manifestly  appears  from  its  being  sai 


said 


AND    ITS    HEAVENLY    DOCTRINE.  6 8 

that  its  height  was,  as  its  length  and  breadth,  twelve  thousand 
furlongs  (ver.  16) ;  and  that  the  measure  of  its  wall,  which  was 
a  hundred  and  forty-four  cubits,  was  the  measure  of  a  man, 
that  is,  of  the  angel  (ver.  17)  ;  and  also  from  its  being  said  to 
be  prepared  as  a  bride  adorned  for  her  husband  (ver.  2);  and  that 
afterwards  the  angel  said,  Come  hither,! will  show  thee  the  bride, 
the  Laml?s  wife :  and  he  showed  me  that  great  city,  the  holy  Je 
rusalem'  (ver.  9,  10).  The  church  is  called  in  the  "Word  the 
bride  and  the  wife  of  the  Lord  ;  she  is  called  the  bride  before 
conjunction,  and  the  wife  after  conjunction.  As  may  be  seen 
in  the  ARCANA  CCELESTIA,  n.  3103,  3105,  3164,  3165,  3207,  7022, 
9182. 

7.  To  add  a  few  words  respecting  the  doctrine  which  is  deli 
vered  in  the  following  pages.  This,  also,  is  from  heaven,  being 
from  the  spiritual  sense  of  the  Word,  which  is  the  same  with 
the  doctrine  that  is  in  heaven  ;  for  there  is  a  church  in  heaven 
as  well  as  on  earth.  In  heaven  there  are  the  Word,  and  the 
doctrine  from  the  Word ;  there  are  places  of  worship  there, 
and  sermons  delivered  in  them;  there  are  also  both  ecclesiastical 
and  civil  governments  there :  in  a  word,  the  only  diiference 
between  the  things  which  are  in  heaven,  and  those  which  are 
on  earth,  is,  that  in  heaven  all  things  exist  in  a  state  of  greater 
perfection,  since  those  who  dwell  there  are  spiritual,  and 
spiritual  things  -immensely  exceed  in  perfection  those  that  are 
natural.  That^such  things  exist  in  heaven  may  be  seen  in  the 
work  concerning  HEAVEN  AND  HELL  throughout,  particularly 
in  the  article  concerning  governments  in  heaven,  n.  213  to  220  ; 
and  also  in  the  article  on  divine  worship  in  heaven,  n.  221  to 
227.  Hence  may  evidently  appear  what  is  meant  by  the  holy 
city,  New  Jerusalem,  being  seen  to  descend  from  God  out  of 
heaven.  But  I  proceed  to  the  doctrine  itself,  which  is  for  the 
NEW  CHURCH,  and  which  is  called,  HEAVENLY  DOCTRINE,  be 
cause  it  was  revealed  to  me  out  of  heaven ; — to  deliver  this 
doctrine  is  the  design  of  the  present  work. 


INTRODUCTION  TO  THE  DOCTRINE. 

8.  WHEN  there  is  no  faith  in  consequence  of  there  being  nu 
charity,  the  church  is  at  an  end.  See  this  shown  in  the  small 
work  on  the  LAST  JUDGMENT  AND  THP:  DESTRUCTION  OF  BABYLON, 
n.  33  to  39.  The  churches  throughout  the  whole  Christian 
world  having  made  their  differences  to  depend  upon  points  of 
faith,  when  yet  there  can  be  no  faith  where  there  is  no  charity, 
I  will,  by  way  of  introduction  to  the  doctrine  which  follows, 
make  some  observations  concerning  the  doctrine  of  charity  as 
held  by  the  ancients.  When  I  use  the  phrase,  "  the  churches 

15 


8,    9  ON   THE   NEW   JERUSALEM 

in  the  CHRISTIAN  WORLD,"  I  mean  Protestant  churches,  and 
not  the  Popish  or  Roman  Catholic  church,  since  that  is  not  a 
Christian  church;  for,  wherever  the  church  exists,  the  Lord  is 
worshiped,  and  the  Word  is  read;  whereas,  among  Roman 
Catholics,  they  worship  themselves  instead  of  the  Lord  ;  forbid 
the  Word  to  be  read  by  the  people  ;  and  affirm  the  Pope's  de 
cree  to  be  equal,  yea,  even  superior  to  it. 

9.  The  doctrine  of  charity,  which  is  the  doctrine  of  life, 
was  the  essential  doctrine  in  the  ancient  churches.  Concerning 
these  churches  the  reader  may  see  more  in  the  ARCANA  COZLES- 
TIA,  n.  1238, 2385.  And  that  doctrine  conjoined  all  churches,and 
thereby  formed  one  church  out  of  many.  For  they  acknow 
ledged  all  those  as  members  of  the  church  who  lived  in  the 
good  of  charity,  and  called  them  brethren,  however  they  might 
differ  respecting  truths,  which  at  this  day  ave  called  matters  of 
/aith.  In  these  they  instructed  one  another,  which  employment 
was  among  their  works  of  charity ;  nor  were  they  offended  if 
one  did  not  accede  to  the  opinion  of  another,  knowing  that 
every  one  receives  truth  in  proportion  to  the  degree  in  which 
he  is  in  good.  Such  being  the  character  of  the  ancient 
churches,  the  members  composing  them  were  interior  men ; 
and  because  they  were  interior  men  they  excelled  in  wisdom. 
For  they  who  are  in  the  good  of  love  and  charity,  are,  as  to  the 
internal  man,  in  heaven,  and  belong  to  an  angelic  society  in 
which  the  same  good  prevails.  Hence  they  enjoy  an  elevation 
of  mind  towards  interior  things,  and,  consequently,  they  are 
in  possession  of  wisdom  ;  for  wisdom  can  come  from  no  other 
source  than  from  heaven,  that  is,  through  heaven  from  the 
Lord  ;  and  in  heaven  there  is  wisdom,  because  its  inhabitants 
are  principled  in  good.  Wisdom  consists  in  seeing  truth  from 
the  light  of  truth  ;  and  the  light  of  truth  is  the  light  which 
shines  in  heaven.  But  in  process  of  time  that  ancient  wisdom 
decreased ;  for  as  mankind  removed  themselves  from  the  good 
of  love  towards  the  Lord,  and  of  love  towards  the  neighbor, 
which  latter  is  called  charity,  they  removed  themselves  in  the 
same  proportion  from  wisdom,  because,  in  the  same  propor 
tion,  they  removed  themselves  from  heaven.  Hence  it  was 
that  man,  from  being  internal,  became  external,  and  this  suc 
cessively  ;  and  when  he  became  external,  lie  became  also  world 
ly  and  corporeal.  When  such  is  his  quality,  he  cares  but  lit 
tle  for  the  things  of  heaven  ;  for  the  delights  of  earthly  loves, 
and  the  evils  which,  from  those  loves,  are  delightful  to  him, 
then  possess  him  entirely.  In  this  state  the  things  which  he 
hears  concerning  a  life  after  death,  concerning  heaven  and  hell, 
and  concerning  spiritual  subjects  in  general,  are  regarded  by 
him  as  matters  altogether  foreign  or  extraneous  to  him,  and 
not  as  things  in  which  he  has  the  most  intimate  concern  ;  as; 
nevertheless,  they  ought  to  be.  Hence  also  it  is,  that  the  doc- 
16 


AND    ITS    HEAVENLY    DOCTRINE.  9 — 13 

trine  of  charity,  which  amongst  the  ancients  was  held  in  such 
estimation,  is,  at  this  day,  with  other  excellent  things,  alto 
gether  lost.  For  who,  at  this  day,  is  aware  what  charity  is,  in 
the  genuine  sense  of  the  term,  and  what,  in  the  same  sense,  is 
meant  by  our  neighbor  ?  whereas,  that  doctrine  not  only  teaches 
this,  but  innumerable  things  beside,  of  which  not  a  thousandth 
part  is  known  at  this  day.  The  whole  sacred  Scripture  is 
nothing  else  than  the  doctrine  of  love  and  charity,  which  the 
Lord  also  teaches,  when  he  says :  Thou  shall  love  the  Lord  thy 
God  with  all  thy  heart,  and  with  all  thy  soul,  and  with  all  thy 
mind;  this  is  the  first  and  great  commandment:  and  the  second 
is  like  unto  it,  thou  shall  love  thy  neighbor  as  thyself:  on  these 
two  commandments  hang  all  the  law  and  the  prophets.  Matt, 
xxii.  37,  38,  39.  The  law  and  the  prophets  are  the '"Word,  in 
general  and  in  particular. 

10.  In  the  following  doctrine  we  will  annex  to  each  section 
extracts  from  the  ARCANA  COZLESTIA,  because  in  these  the  same 
things  are  more  fully  explained. 


OF  GOOD  AND  TRUTH. 


11.  ALL  things  in  the  universe,  which  are  according  to  Di 
vine  order,  have  relation  to  good  and  truth.     There  is  nothing 
either  in  heaven  or  on  earth  which  has  not  relation  to  these 
two  ;  the  reason  is,  because  both  good  and  truth  proceed  from 
the  Divine  Being  Who  is  the  First  Cause  of  all. 

12.  Hence  it  appears  that  there  is  nothing  more  necessary 
for  man  to  know  than  what  good  and  truth  are ;  how  the  one 
has  respect  to  the  other ;  and  how  they  become  mutually  con 
joined.     But  such  knowledge  is  especially  necessary  for  every 
member  of  the  church  ;  for  as  all  things  of  heaven  have  relation 
to  good  and  truth,  so  also  have  all  things  of  the  church,  because 
the  good  and  truth  of  heaven  are  also  the  good  and  truth  of  the 
church.     It  is  on  this  account  that,  in  delivering  the  doctrine 
of  the  New  Jerusalem,  we  commence  with  this  subject. 

13.  It  is  in  agreement  with  Divine  order,  that  good  and  truth 
should  be  conjoined,  and  not  separated  ;  thus,  that  they  should 
be  a  one,  and  not  two  ;  for  they  proceed  in  conjunction  from 
the  Divine  Being,  and  continue  so  in  heaven,  and  therefore 
they  ought  of  necessity  to  remain  conjoined  in  the  church.    The 
conjunction  of  good  and  truth  is  called,  in  heaven,  the  heavenly 
marriage,  for  all  there  are  the  subjects  of  this  marriage  ;  and 
hence  it  is,  that,  in  the  Word,  heaven  is  compared  to  a  marriage, 
and  that  the  Lord  is  called  the  bridegroom  and  husband,  whilst 
heaven,  and  also  the  church,  are  called  the  bride  and  wife.    The 

[2-]  17 


14 IS  OF   THE   NKW    JERUSALEM. 

reason  why  heaven  and  the  church  are  so  styled,  is,  that  all 
therein  receive  the  Divine  Good  in  truths. 

14.  All  the  intelligence  and  wisdom  which  the  angels  possess 
is  derived  from  this  marriage  of  good  and  truth,  but  not  any 
of  it  from  good  separate  from  truth,  nor  from  truth  separate 
from  good.     So  also  it  is  with  the  members  of  the  church. 

15.  Since  therefore  the  conjunction  of  good  and  truth  re 
sembles  a  marriage,  it  is  evident  that  there  exist  between  them 
a  mutual  love,  and  a  mutual  desire  to  be  conjoined.     That 
member  of  the  church,  then,  who  does  not  possess  such  love 
and  desire,  is  not  the  subject  of  the  heavenly  marriage  ;  conse 
quently,  as  yet,  the  church  is  not  in  him ;  for  it  is  the  conjunc 
tion  of  good  and  truth  which  constitutes  the  church. 

16.  There  are  numerous  kinds  of  good,  all,  however,  bein°j 
comprehended  tinder  the  general  distinction  of  spiritual  and 
natural  good,  which  are  conjoined   in    genuine  moral  good. 
As  there  are  many  kinds  of  good,  so  also  there  are  various 
kinds  of  truth  ;  for  all  truth  pertains  to  good,  and  is,  indeed, 
its  form. 

17.  What  has  been  said  respecting  good  and  truth,  may,  in 
a  contrary  sense,  be  affirmed  of  evil  and  falsity  :  for  as  all  things 
in  the  universe  which  exist  according  to  Divine  order,  have  re 
lation  to  good  and  truth,  so  also  all  things  which  exist  in  con 
trariety  to    Divine   order,  have  relation  to  evil  and  falsity. 
Again,  as  there  exist  between  good  and  truth  a  niutual  love  and 
desire  to  be  conjoined,  so  do  there  exist  a  similar  love  and  desire 
between  evil  and  falsity.     In  fine,  as  all  intelligence  and  wis 
dom  are  produced  from  the  conjunction  of  good  and  truth,  so 
all  insanity  and  folly  spring  from  the  conjunction  of  evil  and 
falsity,     this  latter  conjunction  is  called  the  infernal  marriage. 

18.  Now  since  evil  and  falsity  are  opposed  to  good  and  truth, 
it  is  plain  that  truth  cannot  be  conjoined  with  evil,  nor  good 
with  the  falsity  of  evil ;  for  if  truth  be  adjoined  to  evil,  it  is 
no  longer  truth,  but  falsity,  because  it  is  falsified ;  and  if  gooH 
be  adjoined  to  the  falsity  of  evil,  it  is  no  longer  good,  but  evil, 
as  it  is  adulterated.     Nevertheless,  the  falsity  which  is  not 
grounded  in  evil,  admits  of  being  conjoined  with  good. 

19.  No  one  who,  from  confirmation  and  life,  is  principled  in 
evil,  and  thence  in  falsity,  can  know  what  good  and  truth  are, 
for  he  believes  his  own  evil  to  be  good,  and  his  falsity  to  be 
truth  ;  but  every  one  who,  from  the  same  grounds,  is  principled 
in  good  and  thence  in  truth,  is  capable  of  knowing  what  evil 
and  falsity  are.     The  reason  of  this  is,  because  all  good,  with 
its  truth,  is,  in  its  essence,  celestial,  and  such  as  is  not  celestial 
in  its  essence,  is  still  from  a  celestial  origin ;  but  all  evil,  with 
its  falsity,  is,  in  its  essence,  internal,  and  such  as  is  not  internal 
in  its  essence,  has,  nevertheless,  its  origin  thence;  and  all  that 
is  celestial  is  in  light,  but  all  that  is  infernal  is  in  darkness. 

18 


AND  ITS  HEAVENLY  DOCTRINE. 


FROM  THE  ARCANA  CCELESTIA. 


20.  THAT  all  and  singular  things  in  the  universe  have  relation  to 
good  and  truth,  or  to  evil  and  the  false ;  those  things  which  exist 
and  are  wrought  agreeably  to  Divine  order,  to  good  and  truth ;  and 
those  which  are  opposite  to  Divine  order,  to  evil  and  the  false,  n. 
2451,  3166,  4390,  4409,  5232,  7256,   10,122.     Consequently  every 
thing  in  man  has  reference  to  the  will  and  understanding,  inasmuch 
as  his  understanding  is  the  recipient  of  truth,  or  of  the  false  ;   and 
his  will  the  recipient  of  good,  or  of  evil,  n.  10,122.     That  at  this 
day  it  is  known  by  few  what  truth  in  its  genuine  essence  is,  by  rea 
son  that  it  is  little  known  what  good  is,  when  nevertheless  all  truth 
is  from  good,  and  all  good  is  by  truths,  n.  2507,  3603,  4136,  9186, 
9995. 

That  there  are  four  kinds  of  men :  1.  Those  who  are  in  falses  from 
evil ;  and  those  who  are  in  falses  not  from  evil.  2.  Those  who  are 
in  truths  without  good.  3.  Those  who  are  in  truths,  and  by  them 
look  and  tend  to  good.  4.  Those  who  are  in  truths  from  good.  But 
each  of  these  shall  be  spoken  of  in  particular. 

21.  Of  those  tvho  are  in  falses  from  evil,  and  of  those  who  are  in 
falses  not  from  evil  :  consequently  of  falses  from  evil,  and  of  falses 
not  from  evil.    That  there  are  innumerable  kinds  of  the  false,  namely, 
is  many  as  there  are  evils ;  and  that  the  origins  of  evils,  and  thence 
of  falses,  are  many,  n.  1188,  1212,  4729,  4822,  7574.     That  there  is 
a  false  from  evil,  or  a  false  of  evil ;  and  that  there  is  an  evil  from  the 
false,  or  an  evil  of  the  false,  and  again  a  false  thence  derived,  and 
thus  in  succession,  n.  1679,  2243.     That  from  one  false,  especially  if 
it  is  in  the  place  of  a  principle,  there  ilow  falses  in  a  continual  series, 
n.  1510,  1511,  4717,  4721.     That  there  is  a  false  from  the  cupidities 
of  the  love  of  self  and  of  the  world  ;    and  that  there  is  a  false  from 
the  fallacies  of  the  senses,  n.  1295,  4729.     That  there  are  falses  of 
religion,  and  that  there  are  falses  of  ignorance,  n.  4729,  8318,  9258. 
That  there  is  a  false  in  which  is  good,  and  a  false  in  which  is  no 
good,  n.  2863,  9304,  10,109,  10,302.     That  there  is  what  is  falsified, 
n.  7318,  7319,  10,648.     That  all  evil  has  a  false  with  it,  n.  7577, 
8094.     That  the  false  from  the  cupidities  of  the  love  of  self  is  the 
very  false  of  evil ;  and  that  the  worst  kinds  of  falses  are  thence,  n. 
4729. 

That  evil  is  heavy,  and  has  in  itself  a  tendency  to  fall  into  hell, 
but  not  so  the  false,  unless  derived  from  evil,  n.  8279,  8298.  That 
good  is  changed  into  evil,  and  truth  into  the  false,  when  it  descends 
from  heaven  into  hell,  because  into  a  gross  and  impure  atmosphere, 
n.  3607.  That  the  falses  of  evil  appear  as  mists  and  foul  waters  over 
the  hells,  n.  8217,  8138,  8146.  That  they  who  are  in  the  hells  speak 
falses  from  evil,  n.  1695,  7351,  7352,  7357,  7392,  7698.  That  they 
who  are  in  evil  cannot  but  think  what  is  false,  when  they  think  from 
themselves,  n.  7437.  More  is  said  concerning  the  evil  of  the  false, 
n.  2408,  4818,  7272,  8266,  8279  ;  and  concerning  the  false  of  evil,  n.  ' 
6359,  7272,  9304,  10,302. 

That  every  false  may  be  confirmed,  and  when  confirmed  appears 
aa  truth,  n.  5033,  6865,  8521,  8780.     That  therefore  every  thing 

19 


21  ON    THE    NEW   JERUSALEM 

ehould  be  examined  to  see  whether  it  is  truth  or  not  before  it  is 
confirmed,  n.  4741,  7012,  7680,  7950,  8521.  That  care  should  be 
taken  that  the  falseo  of  religion  be  not  confirmed,  because  a  persua 
sion  of  what  is  false  arises  from  thence,  which  adheres  to  man  after 
death,  n.  '845,  8780.  How  pernicious  the  persuasion  of  the  false  is, 
n.  794,  806,  5096,  7686. 

That  good  cannot  flow  into  truths,  so  long  as  man  is  in  evil,  n. 
2434.  That  goods  and  truths  are  so  far  removed  from  man  as  he 
is  in  evil,  and  thereby  in  falses,  n.  3402.  That  great  care  is  taken 
by  the  Lord  lest  truth  be  conjoined  to  evil,  and  the  false  of  evil  to 
good,  n.  3110,  3116,  4416,  5217.  That  profanation  arises  from  such 
mixture,  n.  6348.  That  truths  exterminate  falses,  and  falses  truths, 
n.  5207.  That  truths  cannot  be  fully  received  so  long  as  incredulity 
reigns,  n.  3399. 

How  truths  may  be  falsified,  from  examples,  n.  7318.  That  the 
evil  are  permitted  to  falsify  truths,  with  the  reason  thereof,  n.  7332. 
That  truths  are  falsified  by  the  evil,  by  being  applied,  and  thus  turned 
aside,  to  evil,  n.  8094,  8149.  That  truth  is  said  to  be  falsified  when 
it  is  applied  to  evil,  which  is  principally  done  by  fallacies  and  appear 
ances  in  externals,  n.  7334,  8602.  That  the  evil  are  allowed  to  as 
sault  truth,  but  not  good,  because  they  can  falsify  truth  by  various 
interpretations  and  applications,  n.  6677.  That  truth  falsified  from 
evil,  is  contrary  to  truth  and  good,  n.  8602.  That  truth  falsified  from 
evil  stinks  grievously  in  the  other  life,  n.  7319.  More  is  said  con 
cerning  the  falsification  of  truth,  at  n.  7318,  7319,  10,648. 

That  there  are  falses  of  religion  wrhich  agree  with  good,  and  others 
which  disagree,  n.  9258.  That  falses  of  religion,  if  they  do  not  dis 
agree  with  good,  do  not  produce  evil,  except  with  those  who  are  in 
evil,  n.  8318.  That  falses  of  religion  are  not  imputed  to  those  who 
are  in  good,  but  to  those  who  are  in  evil,  n.  8051, 8149.  That  truths 
not  genuine,  and  also  falses,  may  be  consociated  with  genuine  truths 
with  those  who  are  in  good,  but  not  with  those  who  are  in  evil,  n. 
3470,  3471,  4551,  4552,  7344,  8149,  9298.  That  falses  and  truths 
are  consociated  by  appearances  from  the  literal  sense  of  the  Word, 
n.  7344.  That  falses  are  made  true  by  good,  and  grow  soft  when 
they  are  applied  and  turned  to  good,  and  evil  is  removed,  n.  8149. 
That  falses  of  religion  with  those  who  are  in  goodr  are  received  by 
the  Lord  as  truths,  n.  4736,  8149.  That  good  whose  quality  is  from 
the  false  of  religion,  is  accepted  by  the  Lord,  if  there  is  ignorance, 
and  therein  innocence,  and  a  good  end,  n.  7887.  That  truths  with 
man  are  appearances  of  truth  and  good  imbued  with  fallacies  :  but 
that  nevertheless  the  Lord  adapts  them  to  genuine  truths  witn  the 
man  who  lives  in  good,  n.  2053.  That  falses  in  which  is  good,  have 
place  with  those  who  are  without  the  church,  and  thence  in  ignor 
ance  of  truth ;  also  with' those  who  are  within  the  church  where  are 
falses  of  doctrine,  n.  2589  to  2604, 2861, 2863, 3263, 3778,  4189, 4190, 
4197,  6700, 9256.  That  falses  in  which  is  no  good  are  more  grievous 
with  those  who  are  within  the  church,  than  with  those  who  are  with 
out  the  church,  n.  7688.  That  truths  and  goods  are  taken  away 
from  the  evil  in  the  other  life,  and  given  to  the  good,  agreeably  to 
the  words  of  the  Lord,  To  him  that  hath  shall  be  given  that  he  may 
20 


AND    ITS    HEAVENLY    DOCTRINE.  22,  23 

Abound  ;  and  from  him  ivho  hath  not  shall  be  taken  away  that  which 
he  hath,  n.  7770. 

22.  Of  those  who  are  in  truths,  and. not  in  good ;  consequently  a/ 
truths  without  good.  That  truths  without  good  are  not  in  themselves 
truths  because  they  have  no  life,  for  all  the  life  of  truths  is  from  good, 
n.  3603.     Thus  that  they  are  as  a  body  without  a  soul,  n.  3180, 1)454! 
That  the  knowledges  of  truth  and  good  which  are  only  in  the  memory 
and  not  in  the  life,  are  believed  by  them  to  be  truths,  n.  5270.  That 
the  truths  are  not  appropriated  to  man,  nor  become  his  own,  which 
he  only  knows  and  acknowledges  from  causes  which  proceed  from 
the  love  of  self  and  the  world,  n.  3402,  3824.     But  that  those  are 
appropriated,  whic'h  he  acknowledges  for  the  sake  of  truth  and  good, 
n.  3849.     That  truths  without  good  are  not  accepted  by  the  Lord, 
n.  4368 ;  neither  do  they  save,  n.  2261.  That  they  who  are  in  truths 
without  good,  are  not  of  the  church,  n.  3963.  That  neither  can  they 
be  regenerated,  n.  10,637.     That  the  Lord  does  not  flow  into  truths 
except  by  good,  n,  10,367. 

Of  the  separation  of  truth  from  good,  n.  5008,  5009,  5022,  5028. 
The  quality  of  truth  without  good,  and  its  quality  from  good,  n. 
1949,  1950,  1964,  5951 ;  from  comparisons,  n.  5830.  That  truth 
without  good  is  morose,  n.  1949,  1950,  1951,  1964.  That  in  the 
spiritual  world  it  appears  hard,  n.  6359,  706.8  ;  and  pointed,  n.  2799. 
That  truth  without  good  is  as  the  light  of  winter,  in  which  all  things 
of  the  earth  are  torpid,  and  nothing  is  produced ;  but  that  truth 
from  good  is  as  the  light  of  spring  and  summer,  in  which  all  things 
flourish  and  are  produced,  n.  2231,  3146,  3412,  3413.  That  such  a 
wintry  light  is  turned  into  thick  darkness  when  light  flows  in  from 
heaven;  and  that  then  they  who  are  in  those  truths  come  into  blind 
ness  and  stupidity,  n.  3412,  3413. 

That  they  who  separate  truths  from  good  are  in  darkness,  and 
in  ignorance  of  truth  and  in  falses,  n.  9186.  That  from  falses  they 
cast  themselves  into  evils,  n.  3325,  8094.  The  errors  and  falses  in 
to  which  they  cast  themselves,  n.  4721,  4730,4776,4783,  4925,  7779, 
8313,  8765,  9221.  That  the  Word  is  shut  to  them,  n.  3773,  4783, 
8780.'  That  they  do  not  see  and  attend  to  all  those  things  which 
the  Lord  spake  concerning  love  and  charity,  thus  concerning  good, 
n.  3051,  3416.  That  they  know  not  what  good  is,  nor  what  heaven 
ly  love  and  charity  are,  n.  2507,  3603,  4136,  9995.  That  they  who 
know  the  truths  of  faith,  and  live  evilly,  in  the  other  life  abuse  truths 
to  domineer  thereby,  n.  4802.  Concerning  their  quality  and  lot  in 
another  life,  n.  4802. 

That  Divine  Truth  condemns  to  hell,  but  that  Divine  Good  elevates 
to  heaven,  n.  7258.  That  Divine  Truth  terrifies,  not  so  Divine  Good, 
n.  4180.  What  it  is  to  be  judged  from  truth,  and  to  be  judged 
from  good,  n.  2335. 

23.  Of  those  ivho  are  in  truths,  and  thereby  look  and  ten.l  to  good : 
consequently  of  truths  by  which  come  good.     That  wrhat  man  loves, 
this  he  wills,  and  what  man  loves  or  wills,  this  he  thinks,  and  confirms 
in  various  ways  :  what  man  loves  or  wills,  this  he  calls  good,  and  what 
man  thence  thinks  and  confirms  in  various  ways,  this  he  calls  truth, 
n.  4070.     Hence  it  is,  that  truth  becomes  good,  wThen  it  becomes  of 
the  love  or  will,  or  when  man  loves  and  wills  it,  n.  5526,  7835, 10,367. 

21 


23  ON    THE    NKW    JKKL'SALEM 

And  forasmuch  as  the  love  or  the  will  is  the  very  life  of  man,  that  truth 
does  not  live  with  man  when  he  only  knows  it  and  thinks  it,  but  when 
he  loves  and  wills  it,  and  from  love  and  will  does  it,  n.  5595,  9284. 
That  thence  truths  receive  life,  consequently  from  good,  n.2434, 3111, 
2607,  6077.  Thus  that  the  life  of  truths  is  from  good,  and  that  they 
have  no  life  but  from  good,  n.  1589,  1947,  1997,  2579,  3180,  4070, 
401)6,  4097,  4736,  4757,  4884,  5147,  5928,  9154,  9667,  9841, 10,729  ; 
illustrated,  n.  9454.  When  truths  may  be  said  to  have  acquired 
life,  n.  1928.  That  truth  when  it  is  conjoined  to  good,  is  appropri 
ated  to  man  because  it  becomes  of  his  life,  n.  3108,  3161.  That 
truth  may  be  conjoined  to  good,  there  must  be  a  consent  from  the 
understanding  and  will ;  when  the  will  also  consents  that  then  there 
is  conjunction,  n.  3157,  3158,  3161. 

That  when  man  is  regenerated,  truths  enter  with  the  delight  of 
affection,  because  he  loves  to  do  them,  and  that  they  are  reproduced 
with  the  same  affection  because  the  two  cohere,  n.  2484,  2487,  3040, 
3066,  3074,  3336,  4018,  5893,  7967.  That  the  affection  which  is  of 
love  always  adjoins  itself  to  truths  according  to  uses  of  life,  and  that 
that  affection  is  reproduced  with  the  truths,  and  the  truths  are  re 
produced  with  the  affection,  n.  3336,  3824,  3849,  4205,  5893,  7967. 
That  good  acknowledges  nothing  else  for  truth  than  what  accords 
with  the  affection  which  is  of  love,  n.  3161.  That  truths  are  intro 
duced  by  delights  and  pleasantnesses  that  agree  therewith,  n.  3502, 
3512.  That  all  geuuine  affection  of  truth  is  from  good,  and  accord 
ing  to  it,  n.  4373,  8349,  8356.  That  thus  there  is  an  insinuation  and 
influx  of  good  into  truths,  and  conjunction,  n.  4301.  And  that  thus 
truths  have  life,  n.  7917,  7967. 

Forasmuch  as  the  affection  which  is  of  love  always  adjoins  itself  to 
truths  according  to  uses  of  life,  that  therefore  good  acknowledges  its 
own  truth,  and  truth  its  own  good,  n.  2429,  3101,  3102,  3161,  3179, 
3180,  4358,  5407,  5835,  9637.  That  thence  is  a  conjunction  of  truth 
and  good,  concerning  which,  n.  3834,  4096,  4097,  4301,  4345,  4353, 
4364,  4368,  5365,  7623  to  7627,  7752  to  7762,  8530,  9258,  10,555. 
That  truths  do  also  acknowledge  each  other,  and  are  mutually  con- 
sociated,  n.  9079.  And  that  this  is  from  the  influx  of  heaven,  n.  9079. 

That  good  is  the  esse  of  life,  ami  truth  the  existere  of  life  thence  ; 
and  that  thus  good  has  its  existere  of  life  in  truth,  and  truth  its  esse 
of  life  in  good,  n.  3049,  3180,  4574,  5002,  9144.  Hence  that  every 
good  has  its  own  truth,  and  every  truth  its  own  good,  because  good 
without  truth  has  no  existence,  and  truth  without  good  has  no  being 
[non  est],  n.  9637.  That  good  has  also  its  form  and  quality  from 
truths,  and  that  truth  is  the  form  and  quality  of  good,  n.  3049, 4574, 
6951,  9454.  And  of  consequence,  that  truth  and  good  ought  to  be 
conjoined  in  order  that  they  may  be  somewhat,  n.  10,555.  That  hence 
good  is  in  a  perpetual  endeavor  and  desire  of  conjoining  truths  unto 
itself,  n.  9206,  9495 ;  illustrated  at  n.  9207.  And  truths  in  like 
manner  with  good,  n.  9206.  That  the  conjunction  is  reciprocal,  of 
good  with  truth,  and  of  truth  with  good,  n.  5365,  8516.  That  good 
acts,  and  truth  re-acts,  but  from  good,  n.  3155,  4380,  4757,  5928, 
10,729.  That  truths  regard  their  own  good,  as  beginning  and  end, 
i  4353. 

That  the  conjunction  of  truth  with  good  is  as  tho  progression  of 
22 


AND   ITS    HEAVENLY    DOCTRINE.  24 

man's  life  from  infancy,  as  he  first  imbibes  truths  scientifically,  then 
rationally,  and  at  length  applies  them  to  life,  n.  3025,  3665,  3690. 
It  is  also  as  with  offspring,  in  that  it  is  conceived,  exists  in  the  womb, 
is  born,  grows  up,  and  becomes  wise,  n.  3298,  3299,  3308,  3665. 
3690.  It  answers  also  to  the  case  of  seeds  and  ground,  n.  367 1.  And 
to  the  case  of  water  with  bread,  n.  4976.  That  the  first  affection  of 
truth  is  not  genuine,  but  that  as  man  is  perfected  it  is  purified,  n. 
3040,  3089.  That  nevertheless  goods  and  truths,  not  genuine,  serve 
for  the  introducing  goods  and  truths  that  are  genuine,  and  that 
afterwards  the  former  are  relinquished,  n.  3665,  3690,  3974,  3982, 
3986,  4145. 

Moreover,  that  a  man  is  led  to  good  by  truths,  and  not  without 
truths,  n.  10,124,  10,367.  If  man  does  not  learn  or  receive  truths, 
that  good  cannot  flow-in,  thus  that  man  cannot  become  spiritual,  n. 
3387.  That  the  conjunction  of  good  and  truth  takes  place  according 
to  the  increase  of  knowledges,  n.  3141.  That  truths  are  received  by 
every  one  according  to  his  capacity,  n.  3385. 

That  the  truths  of  the  natural  man  are  scientifics,  n.  3293,  3309, 
3310.  That  scientifics  and  knowledges  are  as  vessels,  n.  6004,  6023, 
6052,  6071,  6077.  That  truths  are  vessels  of  good,  because  they  are 
recipients,  n.  1946,  1900,  2063,  2261,  2269,  3318,  3368,  3365. 

That  good  flows  into  man  by  an  internal  way,  or  that  of  the  soul, 
but  truths  by  an  external  way,  or  that  of  hearing  and  sight ;  and 
that  they  are  conjoined  in  his  interiors  by  the  Lord,  n.  3030,  3098. 
That  truths  are  elevated  out  of  the  natural  man,  and  implanted  in 
good  in  the  spiritual  man;  and  that  thus  truths  become  spiritual, n. 
3085,  3086.  And  that  afterwards  they  flow  thence  into  the  natural 
man,  spiritual  good  flowing  immediately  into  the  good  of  the  natural, 
but  mediately  into  the  truth  of  the  natural,  n.  3314,  3573,  4563  ; 
illustrated  at  n.  3314,  3616,  3576,  3969,  3995.  In  a  word,  that 
truths  are  conjoined  to  good  with  man,  so  far  and  in  such  manner  as 
man  is  in  good  as  to  life,  n.  3834,  3843.  That  conjunction  is  accom 
plished  in  one  manner  with  the  celestial,  and  in  another  with  the 
spiritual,  n.  10,124.  Further  particulars  relative  to  the  conjunction 
of  good  and  truth,  and  the  manner  in  which  it  is  effected,  may  be 
seen,  n.  3090,  3203,  3308,  4096,  4097,  4345,  4353,  5365,  7623, to 
7627.  And  in  what  manner  spiritual  good  is  formed  by  truths,  at 
n.  3470,  3570. 

24.  Of  those  who  are  in  truths  from  good,  consequently  of  truths 
from  good.  Of  the  difference  between  truth  that  leads  to  good,  and 
truth  which  proceeds  from  good,  n.  1063.  That  truth  is  not  essen 
tially  truth,  any  further  than  as  it  proceeds  from  good,  n.  4736, 
10,619 ;  because  truth  has  its  esse  from  good,  n.  3049,  3180,  4574, 
5002,  9144  ;  and  its  life,  n.  3111,  2434,  6077  ;  and  because  truth  is 
the  form  or  quality  of  good,  n.  3049,  4574,  6951,  9454.  That  truth 
is  altogether  as  good  with  man,  in  the  same  ratio  and  degree,  n. 
2429.  In  order  that  truth  may  be  really  truth,  it  must  derive  its 
essence  from  the  good  of  charity  and  innocence,  n.  3111,  6013.  That 
the  truths  which  are  from  good  are  spiritual  truths,  n.  5951. 

That  truth  makes  one  with  good  when  it  proceeds  from  good,  so 
completely  that  both  together  are  one  good,  n.  4332,  7835,  10,252, 
10,2o6.  That  the  understanding  and  will  make  one  mind  and  one 

23 


24  ON    THE    NEW    JERUSALEM 

life,  when  the  understanding  proceeds  from  the  will,  because  the 
understanding  is  the  recipient  of  truth,  and  the  will,  of  good,  but 
not  when  man  thinks  and  speaks  otherwise  than  he  wills,  n.  3623. 
That  truth  from  good  is  truth  in  will  and  act,  n.  4337,  4353,  4385, 
4390.  That  when  truth  proceeds  from  good,  good  has  its  image  in 
truth,  n.  3180. 

That  in  the  universal  heaven  and  world,  and  in  the  singulars 
thereof,  there  is  a  resemblance  of  marriage,  n.  54,  718,  749,  917, 
1432,  2173,  2516,  5194.  Particularly  between  truth  and  good,  n. 
1094,  2173,  2503.  By  reason  that  all  things  in  the  universe  have 
relation  to  truth  and  good,  in  order  that  they  may  be  any  thing,  and 
to  their  conjunction,  in  order  that  any  thing  may  be  produced,  n. 
2451,  3166,  4390,  4409,  5232,  7256,  10,122,  10,555.  That  the  an- 
cients  also  instituted  a  marriage  between  truth  and  good,  n.  1904. 
That  the  law  of  marriage  is,  that  two  be  one,  according  to  the  words 
of  the  Lord,  n.  10,130,  10,168,  10,169.  That  love  truly  conjugial 
descends  and  exists  from  heaven,  from  the  marriage  of  truth  and 
good,  n.  2728,  2729. 

That  man  is  so  far  wise,  as  he  is  in  good  and  thence  in  truths,  but 
not  so  far  as  he  knows  truths  and  is  not  in  good,  n.  3182,  3190,  4884. 
That  man  who  is  in  truths  from  good,  is  actually  elevated  from  the 
light  of  the  world  into  the  light  of  heaven,  consequently  from  what 
is  obscure  into  what  is  clear;  but  on  the  other  hand,  that  he  is  in  the 
light  of  the  world,  and  in  what  is  obscure,  so  long  as  he  knows  truths 
and  is  not  in  good,  n.  3190,  3191.  That  man  does  not  know7  what 
good  is,  before  he  is  in  it,  and  has  his  perceptions  from  it,  n.  3325, 
3330,  3336.  That  truths  increase  immensely  when  they  proceed 
from  good,  n.  2846,  2847,  5345.  Of  which  increase,  n.  5355.  That 
this  increase  is  as  fructification  from  a  tree,  and  multiplication  from 
seeds  from  which  whole  gardens  are  produced,  n.  1873,  2846,  2847 
That  wisdom  increases  in  a  like  degree,  and  that  to  eternity,  n.  3200, 
3314,  4220,  4221,  5527,  5859,  6303.  That  the  man  who  is  in  truths 
from  good  is  in  a  like  degree  enlightened,  and  that  he  is  so  far  in 
illustration  when  he  reads  the  Word,  n.  9382, 10,548,  10,549, 10,550, 
10,691,  10,694.  That  the  good  of  love  is  as  fire,  and  truth  tkence  as 
light  from  that  fire,  n.  3195,  3222,  5400,  8644,  9399,  9548,  9684. 
That  inheaven  truths  from  good  shine,  n.5219.  That  truths  from  good, 
by  which  is  wisdom,  increase  according  to  the  quality  and  quantity 
of  the  love  of  good  ;  and  on  the  other  hand,  falsesfrom  evil,  accord 
ing  to  the  quality  and  quantity  of  the  love  of  evil,  n.  4099.  That 
the  man  who  is  in  truths  from  good  comes  into  angelic  intelligence 
and  wisdom,  and  that  they  lie  hid  in  his  interiors  so  long  as  he  lives 
in  the  world,  but  that  they  are  opened  in  the  other  life,  n.  2494. 
That  man,  who  is  in  truths  from  good,  becomes  an  angel  after 
death,  n.  8747. 

That  truths  from  good  are  as  generations,  n.  9079.  That  they 
are  disposed  in  series,  n.  5339,  5343,  5530,  7408,  10,303,  10,308. 
The  ordination  of  truths  from  good  compared  with  the  fibres  and 
blood-vessels  in  the  body ;  and  thence  with  their  textures  and  forms, 
according  to  the  uses  of  life,  n.  3470,  3570,  3579,  9454.  That  truths 
from  good  form  as  it  were  a  city,  and  this  from  the  influx  of  hea 
ven,  n.  3584.  That  the  truths  which  are  of  the  principal  love  are  in 


AND    ITS    HEAVENLY    DOCTKINE.  25 

the  middle ;  and  that  the  rest  are  more  or  less  remote  from  thence 
according  to  their  degrees  of  disagreement,  n.  3993, 4551,  455*2,  5530, 
6028.  That  a  like  arrangement  exists  in  the  evil,  .with  respect  to 


the  angelic  societies,  n.  10,303.  .  That  all  truths  when  they  proceed 
from  good  are  conjoined  to  one  another  by  a  certain  affinity,  and 
that  they  are  as  derivations  of  families  from  one  father,  n.  2863. 
That  all  truth  has  a  sphere  of  extension  into  heaven,  according  to 
the  quality  and  quantity  of  the  good  from  which  it  is,  n.  8063.  That 
the  marriage  of  good  and  truth  is  the  church  and  heaven  with  man, 
n.  2231,  7752,  7753,  9224,  9795,  10,122.  Of  the  delight  and  happi 
ness  of  those  with  whom  good  is  in  truths,  n.  1470. 

That  truths  from  good,  in  conjunction,  present  an  image  of  man, 
n.  8370.  That  man  is  nothing  else  than  his  own  good,  and  truth 
thence  derived ;  or  evil,  and  false  thence  derived,  n.  10,298. 

The  sum  is  : — That  faith  is  by  truths,  n.  4353,  4997,  7178, 10,367. 
That  charity  towards  the  neighbor  is  by  truths,  n.  4368,  7623,  7624, 
8034.  That  love  to  the  Lord  is  by  truths,  n.  10,143, 10,153, 10,310, 
10,578,  10,648.  That  conscience  is  by  truths,  n.  1077,  2053,  9113. 
That  innocence  is  by  truths,  n.  3183,  3495, 6013.  That  purification 
from  evils  is  by  truths,  n.  2799,  5954,  7044,  7918,  9089,  10,229. 
10,237.  That  regeneration  is  by  truths,  n.  1555,  1904,  2046,  2189', 
9088,  9959,  10,028.  That  intelligence  and  wisdom  are  by  truths,  n. 
3182,  3190,  3387,  10,064.  That  the  beauty  of  angels,  and  also  of 
men,  as  to  the  interiors  which  are  their  spirits,  is  by  truths,  n.  553, 
3080,  4983,  5199.  That  power  against  evils  and  falses  is  by  truths, 
n,  3091,  4015,  10,485.  That  order,  such  as  is  in  heaven,  is  by  truths, 
n.  3316,  3417,  3570,  4704,  5339,  5343,  6028, 10,303.  That  the  church 
is  by  truths,  n.  1798,  1799,  3963,  4468,  4672.  That  heaven  is  with 
man  by  truths,  n.  1690,  9832,  9931,  10,303.  That  man  becomes 
man  by  truths,  n.  3175,  3387,  8370,  10,298.  But  nevertheless  that 
all  these  things  are  by  truths  from  good,  and  not  by  truths  without 
good ;  and  that  good  is  from  the  Lord,  n.  2434,  4070,  4736,  5147. 
That  all  good  is  from  the  Lord,  n.  1614,  2016,  2904,  4151,  9981. 

25.  That  all  good  and  truth  is  from  the  Lord. — That  the  Lord  is 
good  itself  and  truth  itself,  n.  2011,  4151, 10,336,  10,619.  That  the 
Lord,  both  with  respect  to  the  Divine  and  the  Human,  is  the  Divine 
Good  of  Divine  Love  ;  and  that  from  Him  proceeds  Divine  Truth,  n. 
3704,  3712,  4180,  4577.  That  Divine  Truth  proceeds  from  the  Di 
vine  Good  of  the  Lord,  comparatively  as  light  from  the  sun,  n.  3704, 
3712,  4180,  4577.  That  the  Divine  Truth  proceeding  from  the  Lord 
appears  in  the  heavens  as  light,  and  forms  all  the  light  of  heaven,  n. 
3195,  3222,  5400,  8694,  9399,  9548,  9684.  That  the  light  of  heaven, 
which  is  Divine  Truth  united  to  Divine  Good,  illuminates  both  the 
sight  and  understanding  of  angels  and  spirits,  n.  2776,  3138.  That 
heaven  is  in  light  and  heat,  because  it  is  in  truth  and  good,  for  Di 
vine  Truth  is  light  there,  and  Divine  Good  is  heat  there,  n.  3643, 9399, 
9401 ;  and  in  the  work  on  HEAVEN  AND  HELL,  n.  126  to  140.  That 
Divine  Truth  proceeding  frcrn  the  Divine  Good  of  the  Lord,  forms 
the  angelic  heaver,  and  arranges  it  in  order,,  n.  3038,  9408,  9613, 

25 


26  ON   THE    NEW   JERUSALEM 

10,716,  10,717.  That  Divine  Good  united  to  Divine  Truth,  which 
is  in  the  heavens,  is  called  Divine  Truth,  n.  10,196. 

That  the  Divine  Truth  proceeding  from  the  Lord  is  the  only  re 
ality,  n.  6880,  7004,  8200.  That  by  Divine  Truth  all  things  were 
made  and  created,  n.  2803,  2884,  5272,  7835.  That  all  power  be 
longs  to  Divine  Truth,  n.  8200. 

That  man  from  himself  can  do  nothing  that  is  good,  and  think 
nothing  that  is  true,  n.  874,  875,  876.  That  the  rational  [principle] 
of  man  cannot  perceive  Divine  Truth  from  itself,  n.  2196,  2203,  2209. 
That  truths  which  are  not  from  the  Lord,  are  from  the  proprium  of 
man,  and  that  they  are  not  truths,  but  only  appear  as  truths,  r 


That  all  good  and  truth  is  from  the  Lord,  and  nothing  from  man, 
n.  1614,  2016,  2904,  4151,  9981.  That  goods  and  truths  are  so  far 
goods  and  truths,  as  they  have  the  Lord  in  them,  n.  2904,  3051, 
8478.  Of  the  Divine  Truth  proceeding  immediately  from  the  Lord, 
and  of  Divine  Truth  proceeding  mediately  through  the  angels,  and 
of  their  influx  with  man,  n.  7055,  7056,  7058.  That  the  Lord  flows 
mto  good  with  man,  and  by  good  into  truths,  n.  10,153.  That  He 
flows  by  good  into  truths  of  every  kind,  and  particularly  into  genu- 
fne  truths,  n.  2531,  2554.  That  the  Lord  does  not  flow  into  truths 
separate  from  good,  and  that  no  parallelism  exists  between  the  Lord 
and  man,  with  respect  to  them,  but  with  respect  to  good,  n.  1831, 
1832,  3514,  3564. 

That  to  do  good  and  truth  for  the  sake  of  good  and  truth  is  to  love 
the  Lord,  and  to  love  the  neighbor,  n.  10,336.  That  they  who  are 
in  the  internal  of  the  Word,  of  the  church,  and  of  worship,  love  to 
do  good  and  truth  for  the  sake  of  good  and  truth;  but  that  they 
who  are  in  the  external  of  these,  without  the  internal,  love  to  do 
good  and  truth  for  the  sake  of  themselves  and  the  world,  n.  10,662. 
What  it  is  to  do  good  and  truth  for  the  sake  of  good  and  truth, 
illustrated  by  examples,  n.  10,682. 

26.  Of  the  various  kinds  of  goods  and  truths.  That  variety  is 
infinite,  and  one  thing  is  never  exactly  the  same  as  another,  n.  7236, 
9002.  That  there  is  also  an  infinite  variety  in  the  heavens,  n.  684, 
690,  3744,  5598,  7236.  That  varieties  in  the  heavens  are  varieties  of 
good,  and  that  thence  is  the  distinction  of  all  therein,  n.  3519,  3744, 
3804,  3986,  4005,  4067,  4149,  4263,  7236,  7833,  7836,  9002.  That 
these  varieties  are  from  truths,  which  are  manifold,  by  which  every 
one  has  good,  n.  3470,  3519,  3804,  4149,  6917,  7236.  That  thence 
all  the  angelic  societies  in  the  heavens,  and  every  angel  in  a  society  are 
distinguished  from  each  other,  n.  690,  3241,  3519,  3804,  3986,  4067, 
4149,  4263,  7236,  7833,  7836.  But  that  they  ail  act  in  unity  by  love 
from  the  Lord,  and  thereby  regard  one  end,  n.  457,  3986.  That  in 
general,  goods  and  truths  are  distinguished  according  to  degrees,  into 
natural,  spiritual,  and  celestial,  n.  2069, 3240.  That  in  general,  there 
are  three  degrees  of  good,  and  consequently  of  truth,  according  to  the 
three  heavens,  n.  4154,  9873,  10,296.  That  the  goods  and  thence  the 
truths  in  the  internal  man,  are  of  a  threefold  kind,  and  so  also  in  the 
external,  n.  4154.  That  there  is  natural  good,  civil  good,  and  moral 
good,  n.  3768.  That  natural  good,  into  which  some  are  born,  is  not 
good  in  the  other  life,  unless  made  spiritual  good,  n.  2463, 2464  2468 
26 


AND    ITS    HEAVENLY    DOCTRINE.  27 

3408,  3469,  3470,  3508,  3518,  7761.  Of  natural  spiritual  good ; 
and  of  that  which  is  not  spiritual,  n.  4988,  4992,  5032.  That  there 
is  intellectual  truth,  and  scientific  truth,  n.  1904,  1911,  2503. 

27.  That  ivisdom  is  from  good  by  truths. — In  what  manner  the 
rational  [principle]  is  conceived  and  born  in  man,  n.  2094,  2574, 
2557,  3030,  5126.  That  this  is  effected  by  an  influx  of  the  Lord 
through  heaven  into  the  knowledges  and  sciences  which  are  with 
man,  and  a  consequent  elevation,  n.  1895,  1896,  1900,  1901.  That 
elevation  is  according  to  uses,  and  the  love  of  them,  n.  3074,  3085, 
3086.  That  the  rational  [principle]  is  born  by  truths,  hence  such  a,s 
they  are,  such  is  the  rational,  n.  2094,  2524,  2557.  That  the  ra 
tional  [principle]  is  opened  and  formed  by  truths  from  good ;  and 
that  it  is  shut  and  destroyed  by  falses  from  evil,  n.  3108,  5126. 
That  man  is  not  rational  by  virtue  of  an  ability  of  reasoning  on  any 
subject;  but  by  virtue  of  an  ability  to  see  and  perceive  whether  a 
thing  be  true  or  not.  n.  1944.  That  man  is  not  born  into  any  truth, 
because  not  born  into  good ;  but  that  he  is  to  learn  and  imbibe  both, 
n.  3175.  That  it  is  with  difficulty  that  man  can  receive  genuine 
truths,  and  thence  become  wise,  on  account  of  the  fallacies  of  the 
senses,  the  persuasions  of  the  false,  and  the  doubts  and  reasonings 
thence,  n.  3175.  That  man  first  begins  to  be  wise,  when  he  begins 
to  be  averse  to  reasonings  against  truths,  and  to  reject  doubts,  n. 
3175.  That  the  unenlightened  human  rational  laughs  at  interior 
truths, — from  examples,  n.  2654.  That  truths  with  man  are  called 
interior  when  they  are  implanted  in  his  life,  and  not  in  consequence 
of  his  knowing  them,  although  they  may  be  truths  of  an  interior 
kind,  n.  10,199. 

That  in  good  there  is  a  faculty  of  becoming  wise,  whence  those 
who  have  lived  in  good  in  the  world  come  into  angelic  wisdom  after 
their  departure  out  of  the  world,  n.  5527,  5859,  8321.  That  there 
are  innumerable  things  in  every  good,  n.  4005.  That  innumerable 
things  may  be  known  from  good,  n.  3612.  Concerning  the  multi 
plication  of  truth  from  good,  n.  5345,  5355,  5912.  That  the  good 
of  infancy  by  truths,  and  by  a  life  according  to  them,  becomes  the 
good  of  wisdom,  n.  3504. 

That  there  is  an  affection  of  truth,  and  an  affection  of  good,  n. 
1904,  1997.  What  is  the  quality  of  those  who  are  in  the  affection 
of  truth,  and  what  is  the  quality  of  those  who  are  in  the  affection  of 
good,  n.  2422,  2430.  Who  are  able  to  come  into  the  affection  of 
truth,  and  who  are  not  able,  n.  2689.  That  all  truths  are  arranged 
in  order  under  a  common  affection,  n.  9094.  That  the  affection  of 
truth  and  the  affection  of  good  in  the  natural  man  are  as  brother 
and  sister;  but  in  the  spiritual  man,  as  husband  and  wife,  n.  3160. 
That  pure  truths  do  not  exist  with  man,  nor  even  with  angels,  but 
only  with  the  Lord,  n.  3207,  7902.  That  truths  with  man  are  ap 
pearances  of  truth,  n.  2053,  2519.  That  the  first  truths  with  man 
are  appearances  of  truth  from  the  fallacies  of  the  senses,  which  never 
theless  are  successively  put  off,  as  he  is  perfected  with  respect  to 
wisdom,  n.  3131.  That  appearances  of  truth  with  the  man  who  is  in 
good  are  received  by  the  Lord  for  truths,  n.  2053,  3207.  What,  and 
of  what  quality  the  appearances  of  truth  are,  n.  3207,  3357  to  3362, 
3368,  3404,  3405,  3417.  That  the  sense  of  the  letter  of  the  Word 

27 


28 31  ON    THE    NEW    JERUSALEM   ; 

in  many  places  is  according  to  appearances,  n.  1838.  That  the  same 
truths  with  one  man  are  more  true,  with  another  less  so,  and  with 
another  false,  because  falsified,  n.  2439.  That  truths  are  also  truths 
according  to  the  correspondence  between  the  natural  and  the.  spi 
ritual  man,  n.  3128,  3138.  That  truths  differ  according  to  the  various 
ideas  and  perceptions  concerning  them,  n.  3470,  3804,  6017. 

That  truth  when  it  is  conjoined  to  good,  vanishes  out  of  the  memory 
because  it  then  becomes  of  the  life,  n.  3108.  That  truths  cannot 
be  conjoined  to  good  except  in  a  free  state,  p.  3158.  That  truths 
are  conjoined  to  good  by  temptations,  n.  3318,  4572,  7122.  That 
tfrere  is  in  good  a  continual  endeavor  of  arranging  truths  in  order, 
and  of  restoring  its  state  thereby,  n.  3610.  That  truths  appear  un- 
delightful  when  the  communication  with  good  is  intercepted,  n.  8352. 
That  man  can  hardly  distinguish  between  truth  and  good,  because 
he  can  hardly  distinguish  between  thinking  and  willing,  n.  9995. 
That  good  is  called  in  the  Word  the  brother  of  truth,  n.  4267.  That 
also  in  a  certain  respect  good  is  called  lord,  and  truth,  servant,  n. 
3409,  4267. 


OF  THE  WILL   AND   THE  UNDERSTANDING. 

28.  MAN  is  endowed  with  two  faculties  which  constitute  his 
life:  one  is  called  the  WILL,  and  the  other  the  UNDERSTANDING. 
These  faculties  are  distinct  from  each  other,  but  are  so  created 
as  to  form  a  one;  and  when  they  are  thus  united  they  are  called 
the  MIND.     Of  these,  then,  the  human  mind  consists  ;  and  in 
them  resides  the  whole  life  of  man. 

29.  As  all  things  in  the  universe,  which  are  according  to 
divine  order,  have  relation  to  good  and  truth,  so  all  things  in 
man  have  relation  to  the  will  and  the  understanding  ;  for  good 
in  man  pertains  to  his  will,  and  truth  in  him  pertains  to  his 
understanding  :  these  two  faculties,  or  these  two  lives,  in  man. 
are  respectively  their  receptacles  and  subjects ;  the  will  being 
the  receptacle  and  subject  of  all  things  relating  to  good,  and 
the  understanding  the  receptacle  and  subject  of  all  things  relat 
ing  to  truth.     Gocds  and  truths  have  no  other  residence  with 
man  ;  so  neither,  for  the  same  reason,  have  love  and  faith; 
for  love  pertains  to  good,  and  good  to  love ;  and  faith  pertains 
to  truth,  and  truth  to  faith. 

30.  Since,  then,  all  things  in  the  universe  have  relation  to 
good  and  truth,  and  all  things  belonging  to  the  church  tc   the 
good  of  love  and  the  truth  of  faith  ;   and  since  it  is  froir  the 
possession  of  the  faculties  of  will  and  understanding  that  man 
is  man  ;  they  are  treated  of  in  this  doctrine  ;  for  otherwise  man 
could  have  no  distinct  idea  of  them,  to  form  a  -basis  for  his 
thoughts. 

31.  The  will  and  the  understanding  constitute  also  the  spirit 
28 


AND    ITS    HEAVENLY    DOCTRINE.  32 — 34 

of  man  ;  for  in 'these  !KO  wisdom  and  intelligence,  and  his  life 
in  general,  reside,  the  body  being  only  their  passive  organ, 

32.  Nothing  is  of  more  importance  to  be  known,  than  in 
what  manner  the  will  and  the  understanding  make  one  mind. 
This  they  do  as  good  and  truth  form  a  one ;  for  between  the 
will  and  the  understanding  there  is  a  marriage,  similar  to  that 
which  takes  place  between  good  and  truth.     What  the  nature 
of  this  marriage  is,  may  fully  appear  from  what  has  been  ad 
duced  above,  in  the  section  on  Good  and  Truth  ;  namely,  that 
as  good  is  the  very  esse  of  a  thing,  and  truth  its  existere  derived 
from  that  eaae^  so  the  will  in  man  is  the  very  ease  of  his  life, 
and  the  understanding  is  the  existere  of  his  life  thence  derived  : 
for  good,  which  belongs  to  the  will,  assumes  to  itself  a  form  in 
the  understanding,  and  thus  renders  itself  visible. 

33.  They  who  are  principled  in  good  and  truth  have  will 
and  understanding,  but  they  who  are  principled  in  evil  and  in 
falsity  have  no  will  and  understanding  properly  considered ; 
but  instead  of  will  they  have  cupidity,  and  instead  of  under 
standing  they  have  mere  science.      The  human  will,   when 
truly  such,  is  the  receptacle  of  good,  and  the  understanding  is 
the  receptacle  of  truth ;  for  which  reason  will  cannot  be  predi 
cated  of  evil,  nor  can  understanding  be  predicated  of  falsity, 
because  they  are  opposites,  and  opposites  destroy  each  other. 
Hence  it  is,  that  the  man  who  is  principled  in  evil  and  thence 
in  falsity,  cannot  be  called  rational,  wise,  and  intelligent,  pro 
perly  speaking.     With  the  evil,  also,  the  interiors  of  the  mind, 
in  which  the.  will  and  the  understanding  principally  reside,  are 
closed.     It  is  supposed,  however,  that  the  evil,  as  well  as  the 
good,  have  will  and  understanding,  because  they  say  that  they 
will,  and  that  they  understand  :  but  their  volition  is  only  the 
exercise  of  their  cupidity,  and  their  intellection  is  nothing  more 
than  science. 


FROM  THE  ARCANA  CCELESTIA. 

34.  SPIRITUAL  truths  cannot  be  comprehended,  unless  the  follow 
ing  UNIVERSALS  be  known :  I.  That  all  things  in  the  universe  have 
relation  to  good  and  truth,  and  to  the  conjunction  of  both,  in  order  to 
their  being  any  thing ;  consequently  to  love  and  faith,  and  their  con 
junction.  II.  That  with  man  there  is  will  and  understanding,  and 
that  the  will  is  the  receptacle  of  good,  and  the  understanding  the  re 
ceptacle  of  truth,  and  that  all  things  with  man  have  relation  to  those 
two  [principles],  and  to  their  conjunction,  as  all  things  relate  to  good 
and  truth,  and  their  conjunction.  III.  That  there  is  an  internal  man 
and  an  external,  and  that  they  are  distinct  one  from  the  other  like 
heaven  and  the  world,  and  nevertheless  that  they  ought  to  make  one, 
in  order  to  man's  being  truly  man.  IV.  That  the  light  of  heaven  is 

29 


35  ON    THE    NEW   JERUSALEM 

that  in  which  the  internal  man  is,  and  the  light  of  the  world  that  in 
which  the  external  is  ;  and  that  the  light  of  heaven  is  Divine  Truth  it 
self,  from  which  proceeds  all  intelligence.  V.  That  there  is  a  corres 
pondence  between  the  things  which  are  in  the  internal,  and  those 
which  are  in  the  external  man ;  and  that  consequently  they  appear 
in  each  under  a  different  form,  so  that  they  can  only  be  discerned  by 
the  science  of  correspondences.  Unless  these  and  many  other  things 
are  known,  it  is  impossible  to  form  any  ideas  concerning  spiritual  and 
celestial  things,  but  such  as  are  incongruous ;  and  thus  the  scientifics 
and  knowledges,  which  are  of  the  external  man,  without  these  univer- 
sals,  can  produce  but  little  to  the  understanding  and  improvement  of 
the  rational  man.  Hence  it  appears,  how  necessary  scientifics  are. 
Concerning  those  universals,  much  is  said  in  the  ARCANA  COSLESTIA 

35.  That  man  has  two  faculties,  one  which  is  called  will,  and  the 
other  understanding,  n.  36,  641,  3623,  3939,  10,122.  That  those 
two  faculties  constitute  the  real  man,  n.  10,076, 10,109, 10,110, 10,264, 
10,284.  That  the  quality  of  man  is  according  to  those  two  faculties 
with  him,  n.  7342,  8885,  9282,  10,264,  10,284.  That  by  them  also 
man  is  distinguished  from  beasts,  by  reason  that  the  understanding  of 
man  may  be  elevated  by  the  Lord,  and  see  Divine  Truths,  and  in 
like  manner  his  will  may  be  elevated  and  perceive  Divine  Goods ;  and 
thus  man  may  be  conjoined  to  the  Lord  by  those  two  faculties 
which  are  his  constituent  principles  ;  but  that  the  case  is  otherwise 
with  beasts,  n.  4525,  5302,  5114,  6323,  9231.  And  since  man  may 
thus  be  conjoined  to  the  Lord,  that  he  cannot  die  as  to  his  interiors, 
which  are  his  spirit,  but  that  he  lives  for  ever,  n.  5302.  That  man 
is  not  man  by  virtue  of  his  form,  but  by  virtue  of  good  and  truth, 
which  are  of  his  will  and  understanding,  n.  4051,  5302. 

That  as  all  things  in  the  universe  relate  to  good  and  truth,  so  do 
all  things  in  man  to  the  will  and  the  understanding,  n.  803,  10,122. 
For  the  will  is  the  receptacle  of  good,  and  the  understanding  is  the 
receptacle  of  truth,  n.  3332,  3623,  5332,  6065,  6125,  7503,  9300, 
9930.  It  amounts  to  the  same,  whether  you  say  truth  or  faith,  for 
faith  is  of  truth,  and  truth  is  of  faith;  and  it  amounts  to  the  same 
whether  you  say  good  or  love,  for  love  is  of  good,  and  good  is  of 
love  ;  for  what  a  man  believes,  that  he  calls  true  ;  and  what  he  loves, 
that  he  calls  good,  n.  4353,  4997,  7178,  10,122,  10,367.  Hence  it 
follows  that  the  understanding  is  the  recipient  of  faith,  and  the  will 
the  recipient  of  love  ;  and  that  faith  and  love  are  in  man,  when  they 
are  in  his  understanding  and  will,  for  the  life  of  man  resides  therein, 
n.  7178,  10,122,  10,367.  And  since  the  understanding  of  man  is 
capable  of  receiving  faith  towards  the  Lord,  and  the  will  of  receiv 
ing  love  to  the  Lord,  that  by  faith  and  love  he  may  be  conjoined  to 
the  Lord,  and  whoever  is  capable  of  conjunction  with  the  Lord  by 
faith  and  love,  cannot  die  to  eternity,  n.  4525,  6323,  9231.  That 
love  is  conjunction  in  the  spiritual  world,  n.  1594,  2057,  3939,4018, 
5807,  6195,  6196,  7081  to  7086,  7501,  10,130. 

That  the  will  of  man  is  the  very  esse  of  his  life,  inasmuch  as  it  is 
the  receptacle  of  good,  and  that  the  understanding  is  the  existere  of 
life  thence  derived,  inasmuch  as  it  is  the  receptacle  of  truth,  n.  3619, 
5002,  9282.  Consequently  that  the  life  of  the  will  is  the  principal 
life  of  man,  and  that  the  life  of  the  understanding  proceeds  therefrom 
30 


AND    ITS    HEAVENLY    DOCTRINE.  35 

n.  585,  590,  3619,  7342,  8885,  9282,  10,076,  10,109,  10,110;  com 
paratively  as  light  proceeds  from  fire  or  flame,  n.  6032,  6314.  That 
whatever  things  enter  into  the  understanding,  and  at  the  same  time 
into  the  will,  are  appropriated  to  man,  but  not  those  which  are  receiv 
ed  in  the  understanding  alone,  n.  9009,  9069,  9071,  9129,  9182,  9386, 
9393,  10,076,  10,109,  10,110.  That  those  things  become  of  the  life 
of  man,  which  are  received  in  the  will,  and  thence  in  the  understand 
ing,  n.  8911,  9069,  9071,  10,076,  10,109,  10,110.  Every  man  also 
is  loved  and  esteemed  by  others  according  to  the  good  of  his  will 
and  thence  of  his  understanding ;  for  he  who  wills  well  and  under 
stands  well,  is  loved  and  esteemed,  and  he  who  understands  well 
and  does  not  will  well,  is  rejected  and  regarded  as  vile,  n.  8911, 
10,076.  That  man  after  death  remains  such  as  his  will  and  its  un 
derstanding  are,  n.  9069,  9071,  9386, 10,153.  And  that  those  things 
which  are  of  the  understanding,  and  not  at  the  same  time  of  the  will, 
then  vanish,  because  they  are  not  in  the  spirit  of  man,  n.  9282 ;  or, 
which  amounts  to  the  same,  that  man  after  death  remains  as  his  love 
and  its  faith  are,  or  as  his  good  and  its  truth  are ;  and  that  the 
things  which  are  of  faith  and  not  at  the  same  time  of  love,  or  the 
things  which  are  of  truth  and  not  at  the  same  time  of  good,  vanish, 
inasmuch  as  they  are  not  in  the  man,  consequently  not  of  the  man, 
a.  553,  2364,  10,153.  That  man  is  capable  of  comprehending  with 
the  understanding  what  he  does  not  practise  from  the  will,  or  that 
he  may  understand  what  he  does  not  will,  because  it  is  against  his 
love,  n.  3539. 

That  the  will  and  the  understanding  constitute  one  mind,  n.  35, 
3623,  5832,  10,122.  That  those  two  faculties  of  life  ought  to  act  in 
unity,  in  order  to  man's  being  man,  n.  3623,  4832, 5969, 9300.  How 
perverted  a  state  they  are  in,  whose  understanding  and  will  do  not 
act  in  unity,  n.  9075.  That  such  is  the  state  of  hypocrites,  of  the 
deceitful,  of  flatterers,  and  of  simulators,  n.  4326,  3573,  4799, 
8250.  That  the  will  and  the  understanding  are  reduced  to  one  in 
another  life,  and  that  there  it  is  not  allowable  to  have  a  divided  mind, 
n.  8250. 

That  every  doctrinal  of  the  church  has  ideas  peculiar  to  itself, 
by  which  its  quality  is  perceived,  n.  3310.  That  the  understanding 
of  the  doctrinal  is  according  to  those  ideas,  and  that  without  an  in 
tellectual  idea,  man  would  only  have  an  idea  of  words,  and  none  of 
things,  n.  3825.  That  the  ideas  of  the  understanding  extend  them 
selves  widely  into  the  societies  of  spirits  and  angels  round  about,  n. 
o598,  6600  to  6605,  6609,  6613.  That  the  ideas  of  man's  under 
standing  are  opened  in  another  life,  and  appear  to  the  life  in  their 
true  quality,  n.  1869,  3310,  5510.  Of  what  quality  the  ideas  of 
some  appear,  n.  6201,  8885. 

That  all  will  of  good  and  understanding  of  truth  is  from  the  Lord, 
but  not  so  the  understanding  of  truth  separate  from  the  will  of  good, 
n.  1831,  3514,  5483,  5649,  6027,  8685,  8701,  10,153.  That  it  is  the 
understanding  which  is  enlightened  by  the  Lord,  n.  6222,  6608, 
10,659.  That  the  Lord  grants  to  those  who  are  enlightened,  to  see 
and  understand  truth,  n.  9382, 10,659.  That  the  enlightening  of  the 
understanding  is  various,  according  to  the  states  of  man's  life,  n. 
5221,  7012,  7233.  That  the  understanding  is  enlightened  in  pro 

31 


35  ON   THE    NEW    JERCSALEM 

portion  as  man  receives  truth  in  the  will,  that  is,  in  proportion  as  he 
wills  to  act  according  thereto,  n.  3619.  That  they  have  their  under 
standing  enlightened,  who  read  the  Word  from  the  love  of  truth  and 
from  the  love  of  the  uses  of  life,  but  not  they  who  read  it  from  the 
love  of  fame,  honor,  or  gain,  n.  9382,  10,548,  10,549, 10,550.  That 
illustration  is  an  actual  elevation  of  the  mind  into  the  light  of  heaven, 
n.  10,330  ;  from  experience,  n.  1526,  6608.  That  light  from  heaven 
is  illustration  to  the  understanding,  as  light  from  the  world  is  to  the 
sight,  n.  1524,  5114,  6608,  9128.  That  the  light  of  heaven  is  Divine 
Truth,  from  which  is  derived  all  wisdom  and  intelligence,  n.  3195, 
3222,  5400,  8644,  9399,  9548,  9684.  That  it  is  the  understanding  of 
man  which  is  enlightened  by  that  light,  n.  1524,  3138,  3167,  4408, 
6608,  8707,  9126,  9399,  10,569. 

That  the  understanding  is  of  such  a  quality  as  are  the  truths  from 
good,  of  which  it  is  formed,  n.  10.064.  That  that  is  understanding 
which  is  formed  by  truths  from  good,  but  not  what  is  formed  by  falses 
from  evil,  n.  10,675.  That  understanding  consists  in  seeing  truths, 
the  causes  of  things,  their  connections,  and  consequences  in  regular 
order,  from  those  things  which  are  of  experience  and  science,  n.  6125. 
That  understanding  consists  in  seeing  and  perceiving  whether  a  thing 
be  true,  before  it  is  confirmed,  but  not  in  being  able  to  confirm  every 
thing,  n.  4741,  7012,  7680,  7950,  8521,  8780.  That  the  light  of  con 
firmation  without  a  previous  perception  of  truth,  is  natural  light, 
and  may  be  possessed  even  by  those  who  are  not  wise,  n.  8780.  That 
to  see  and  perceive  whether  a  thing  be  true  before  confirmation,  is 
only  given  with  those  who  are  affected  with  truth  for  the  sake  of 
truth,  consequently  who  are  in  spiritual  light,  n.  8780.  That  every 
tenet,  however  false,  may  be  confirmed,  .even  so  as  to  appear  true, 
n.  2482,  2490,  5033,  6865,  7950. 

How  the  rational  is  conceived  and  born  with  man,  n.  2024,  2574, 
2557,  3030,  5126.  That  it  is  from  the  influx  of  the  light  of  heaven 
from  the  Lord  through  the  internal  man  into  knowledges  and  sci 
ences,  which  are  in  the  external,  and  an  elevation  thence,  n.  1895, 
1896,  1900,  1901,  1902.  That  the  rational  is  born  by  truths,  and 
not  by  falses  ;  consequently  according  to  the  quality  of  the  truths, 
such  is  the  rational,  n.  2094,  2524,  2557.  That  the  rational  is  opened 
and  formed  by  truths  from  good,  and  that  it  is  shut  and  destroyed 
by  falses  from  evil,  n.  3108,  5126.  That  a  man  is  not  rational  who 
is  in  falses  from  evil ;  and  consequently  a  man  is  not  rational  from 
being  able  to  reason  upon  every  subject,  n.  1944. 

That  man  hardly  knows  how  to  distinguish  between" understanding 
and  will,  because  he  hardly  knows  how  to  distinguish  between  think 
ing  and  willing,  n.  9991. 

Many  more  things  concerning  the  will  and  understanding  may  be 
known  and  concluded  from  what  has  just  been  adduced  concerning 
good  and  truth,  provided  will  be  perceived  instead  of  good,  and  un- 
derstan'ding  instead  of  truth,  for  the  will  is  of  good,  and  the  nrder- 
standing  is  of  truth. 


AND   ITS    HEAVENLY    DOCTRINE.  36 39 


OF   THE  INTERNAL  AND  EXTERNAL  MAN. 

36.  MAN  is  so  created  as  to  be  in  the  spiritual  and  in  the 
natural  world  at  the  same  time.     The  spiritual  world  is  that 
which  is  the  abode  of  angels,  and  the  natural  world  is  that 
which  is  the  abode  of  men.     As  man  is  so  created,  he  is  en 
dowed  both  with  an  internal  and  an  external ;  that  by  means 
of  his  internal  he  maybe  present  in  the  spiritual  world,  and  by 
means  of  his  external,  in  the  natural  world.     His  internal  Is 
what  is  called  the  internal  man,  and  his  external  is  what  is 
called  the  external  man. 

37.  Every  man  is  possessed  of  both  an  internal   and  an  ex 
ternal  ;  but  these  widely  differ  with  the  good  and  the  evil. 
With  the  good,  the  internal  is  in  heaven,  and  in  its  light,  and 
the  external  is  in  the  world,  and  in  its  light ;  and,  with  them, 
this  latter  light  is  illuminated  by  the  light  of  heaven,  so  that 
their  internal  and  external  act  in  unity,  or  form   a  one,  like 
cause  and  eifect,  or  like  what  is  prior  and  what  is  posterior. 
But,  with  the  evil,  the  internal  is  in  the  world,  and  in  its  light ; 
as  is  also  the  external ;  for  which  reason  they  see  nothing  from 
the  light  of  heaven,  but  only  from  the  light  of  the  world,  which 
they  call  the  light  of  nature.     Hence  it  is  that,  to  them,  the 
things  of  heaven  are  immersed  in  darkness,  whilst  the  things  of 
the  world  appear  in  light.     Hence  it  is  manifest,  that  the  good 
have  both  an  internal  and  an  external  man,  but  that  the   evil 
have  not  an  internal  man,  but  only  an  external. 

38.  The  internal  man  is  called  the  SPIRITUAL  MAN,  because 
it  is  in  the  light  of  heaven,  which  light  is  spiritual :  and  the 
external  man  is  called  the  NATURAL  MAN,  because  it  is  in  the 
light  of  the  world,  which  light  is  natural.     The  man  whose, in 
ternal  is  in  the  light  of  heaven,  and  whose  external  is  in  the 
light  of  the  world,  is  a  spiritual  man  as  to  both ;  but  the  man 
whose  internal  is  not  in  the  light  of  heaven,  but  only  in  the 
light  of  the  world,  in  which  is  his  external  also,  is  a  natural 
man  as  to  both.     The  spiritual  man  is  said  in  the  Word  to  be 
ALIVE,  but  the  natural  man  to  be  DEAD. 

39.  The  man  whose  internal  is  in  the  light  of  heaven,  and 
his  external  in  the  light  of  the  world,  thinks  both  spiritually 
and    naturally ;   but  when  he  thinks  naturally,  his  spiritual 
thought  flows  into  his  natural  thought,  and  is  there  perceived. 
But  the  man  who  has  both  his  internal  and  external  in  the  light 
of  the  world,  does  not  think  spiritually,  but  materially  :  for  he 
thinks  from  such  things  as  are  within  nature  as  it  belongs  to 
the  world,  all  which  are  material.     To  think  spiritually,  is  to 
think  of  things  as  they  essentially  are,  to  see  truths  in   the 
light  of  truth,  and  to  perceive  goods  from  the  love  of  good  ; 
also,  to  see  the  qualities  of  things,  and  to  perceive  their  affec- 
liims,  abstractedly  from  matter.     l>.ic  to  think  imiteriully   of 

.   f  a  "I  63 


iO 4:3  ON    THE   NEW    JERUSALEM 

things,  is  to  think,  to  see,  and  perceive  them  together  with 
matter,  and  in  matter,  thus  in  a  gross  and  obscure  manner  re 
spectively. 

40.  The  internal  spiritual  man,  simply   considered,  is  an 
angel  of  heaven  ;  and  during  his  life  in  the   body,   although 
not  conscious  of  the  fact,  is  also  in  society  with  angels,  amongst 
whom  he  is  introduced  after  his  separation  from  the  body.    But 
the  merely  natural  man,  as  to  his  internal  or  soul,  is  a  spirit, 
but  not  an  angel :  he  also,  during  his  life  in  the   body,  is  in 
society  with  spirits,  but  with  those  who  are  in  hell ;  and  amongst 
these  he  is  introduced  after  his  separation  from  the  body. 

41.  The  interiors  of  the   mind   of  those  who   are  spiritual 
men,  are  also  actually  elevated  towards  heaven,  for  heaven  is 
the  primary  object  of  their  regard;  but  with  those  who  are 
merely  natural,  the  interiors  are  directed  towards  the   world, 
because  this  is  the  primary  object  of  regard  with  them.  Indeed, 
the  interiors  of  every  man's  mind  are  directed  towards  that 
which  he  loves  supremely ;  and  his  exteriors  take  the  same  di 
rection. 

42.  They  who  entertain  only  a  general  idea  concerning  the 
internal  and  external  man,  believe  that  it  is  the  internal  man 
which  thinks  and  wills,  and  that  it  is  the  external  which  speaks 
and  acts  ;  because  to  think  and  to  will  relate  to  what  is  internal, 
and  to  speak  and  act  to  what  is  external.     But  it  is  to  be  ob 
served,  that,  when  man  thinks  intelligently,  and  wills  wisely, 
he  thinks  and  wills  from  a  spiritual  internal;  but  when  he  does 
not  thus  think  and  wilt,  he  thinks  and  wills  from  a  natural 
internal.     Hence,  when  man  thinks  well  concerning  the  Lord, 
and  those  things  which  are  the  Lord's,  and  concerning  the 
neighbor,  and  the  things  which  are  the  neighbor's,  and  wills 
well  towards  them,  he  then  thinks  and  wills  from  a  spiritual 
internal,  because  from  the  faith  of  truth  and  from  the  love  oi 
good,  consequently,  from  heaven.  But  when  man  is  ill  affected 
towards  them,  both  in  thought  and  in  will,  he  thinks  and  wills 
from  a  natural  internal,  because  from  the  faith  of  what  is  false 
and  the  love  of  what  is  evil,  consequently,  from  hell.  In  short, 
so  far  as  man  is  principled  in  love  to  the  Lord,  he  is  in  the  spi 
ritual  internal,  whence  he  both  thinks  and  wills,  and  also  speaks 
and  acts ;  but  so  far  as  he  is  in  the  love  of  self  and  in  the  love 
of  the  world,  he  is  in  the  natural  internal,  from  which  he  thinks 
and  wills,  and  also  speaks  and  acts. 

43.  It  is  so  provided  and  ordered  by  the  Lord,  that  in  pro 
portion  as  man  thinks  and  wills  from  heaven,  his  internal  spi 
ritual  man  is  opened  and  formed  :  it  is  opened  into  heaven  even 
to  the  Lord  ;  and  it  is  formed  according  to  those  things  which 
belong  to  heaven.     Bift  on  the  contrary,  in  proportion  as  man 
does  not  think  and  will  from  heaven,  but  from  the  world,  his 
internal  spiritual  man  is  closed,  and  his  external  is  opened  ;  and 

34 


AND    ITS    HEAVENLY    DOCTRINE.  44 47 

it  is  opened  into  the  world,  and  is  formed  according  to  those 
things  which  belong  to  the  world. 

44.  They  who  have  the  internal  spiritual  man  opened  into 
heaven  to 'the  Lord,  are  in  the   light  of  heaven,   and  in    illu 
mination  from  the  Lord,  and  are  thence  in  intelligence  and 
wisdom ;  they  see  truth  in  the  light  of  truth,   and   perceive 
good  from  the  love  of  good.     But  they  whose  internal  spiritual 
man  is  closed,  do  not  so  much  as  know  that  there  is  an  internal 
man  ;  much  less  do  they  know  what  the  internal  man  is  ;  neither 
do  they  believe  that  there  is  a  Divine  Being,  nor  that  there  is  a 
life  after  death  ;  consequently,  neither  do  they  believe  in  any 
thing  belonging  to  heaven  and  the  church.     And  since  such 
persons  are  only  in  the  light  of  the  world,  and  in  illumination 
thence,  they  believe  in  nature  as  the  Divine  Being  ;  they  see 
falsity  as  truth,  and  perceive  evil  as  good. 

45.  The  man  whose  internal  is  so  far  external  that  he  be 
lieves  in  nothing  but  what  he  can  see  with  his  eyes,  and  touch 
with  his  hands,  is  called  a  sensual  man.     The  sensual  man  is 
one  who  is  in  the  lowest  degree  natural ;  and  he  is  in  fallacies 
concerning  all  things  belonging  to  faith  and  the  church. 

46.  The  internal  and  external  which  have  been  treated  of, 
are  the  internal  and  external  of  the  spirit   of  man ;  his  body 
being  merely  an  additional  external,  within  which  the  former 
exist ;  for  the  body  does  nothing  of  itself,  but  is  solely  actuated 
by  the  spirit  which  is  in  it.     And  here  it  is  to  be  observed,  that 
the  spirit  of  man,  after  its  separation  from   the  body,  thinks, 
and  wills,  and  speaks,  and  acts,  as  it  did  when  in  the   body  : 
to  think  and  to  will  constitute  its  internal,  and  to  speak  and  to 
act,  its  external  :  concerning  which  see  the  work  ON  HEAVEN 
AND  HELL,  n.  234  to  245,  265—272,  432,  444,  458—484 


FROM  THE  ARCANA  CCELESTIA. 

47.  OF  the  internal  and  external  ivith  man.  That  it  is  known  in 
tfye  Christian  world,  that  man  has  an  internal  and  an  external,  or  an 
internal  man  and  an  external  man  ;  but  that  it  is  little  known  what 
is  the  quality  of  the  one  and  of  the  other,  n.  1889,  1040.  That  the 
internal  man  is  spiritual,  and  the  external  is  natural,  n.  978,  1015, 
4459,  6309,  9701  to  9708.  How  the  internal  man,  which  is  spiritual. 
is  formed  after  the  image  of  heaven ;  and  the  external,  which  is 
natural,  after  the  image  of  the  world ;  and  that  man  was  therefore 
called  by  the  ancients  a  microcosm,  n.  3628,  4523,  4524,  6057, 
6314,  9706,  10,156,  10,472.  That  thus  in  man  the  spiritual  and 
natural  worlds  are  conjoined,  n.  6057,  10,472.  That  consequently 
man  is  of  such  a  quality,  that  he  can  look  up  towards  heaven,  and 
down  towards  the  world,  n.  7601,  7604,  7607.  That  when  he  looks 
upwards,  he  is  in  the  light  of  heaven  and  sees  thence  ;  but  when  he 

35 


•i<  ON    THE    NEW    JERUSALEM 

looks  downwards,  he  is  in  the  light  of  the  world  and  sees  thence,  n. 
8167,  10,134.  That  there  is  given  with  man  a  descent  from  the  spirit 
ual  world  into  the  natural,  n.  3702,  4042. 

That  the  internal  man,  which  is  spiritual,  and  the  external  man, 
which  is  natural,  are  altogether  distinct,  n.  1999,  2018,  3691,  4459. 
That  the  distinction  is  such  as  exists  between  cause  and  effect,  and 
between  prior  and  posterior,  and  that  there  in  no  continuity,  n.  3691, 
4145,  5146,  5711,  6275, 6284,  6299,  6326,  6465,  8603, 10,076, 10,099, 
10,181.  Consequently  that  the  distinction  is  like  that  between  hea 
ven  and  the  world,  or  between  what  is  spiritual  and  what  is  natural, 
n.  4292,  5132,  8610.  That  the  interiors  and  exteriors  of  man  are  not 
continuous,  but  distinct  according  to  degrees,  each  degree  having 
its  own  termination,  n.  3691,  4145,  5114,  6326,  6465,  8603,  10,099. 
That  he  who  does  not  perceive  the  distinctions  of  the  interiors  and 
exteriors  of  man  according  to  degrees,and  understands  not  the  quality 
of  those  degrees,  cannot  comprehend  the  internal  and  external  of  man, 
n.  5146,  6465,  10,099,  10,181.  That  the  thing;s  of  a  superior  degree 
are  more  perfect  than  those  of  an  inferior  degree,  n.  3405.  That 
there  are  three  degrees  in  man  answering  to  the  three  heavens,  n. 
4154.  That  the  exteriors  are  more  remote  from  the  Divine  with  man, 
and  that  therefore  they  are  respectively  obscure,  and  of  a  common 
or  general  nature,  n.  6451.  And  that  they  are  also  respectively  not 
in  order,  n.  996,  3855.  That  the  interiors  are  more  perfect,  as  being 
nearer  to  the  Divine,  n.  5146,  5147.  That  in  the  internal  there  are 
thousands  and  thousands  of  things,  which  in  the  external  appear  as 
one  general  thing,  n.  5707.  That  consequently,  thought  and  per 
ception  is  clearer  in  proportion  as  it  is  interior,  n.  5920.  That  hence 
it  follows,  that  man  ought  to  be  in  internals,  n.  1175,  4464. 

That  the  interiors  of  the  mind,  with  the  man  who  is  in  love  and 
charity,  are  actually  elevated  by  the  Lord,  and  that  otherwise  they 
would  look  downwards,  n.  6952,  6954,  10,330.  That  influx  and  illus 
tration  from  heaven  with  man,  is  an  actual  elevation  of  the  interiors 
by  the  Lord,  n.  7816,  10,330.  That  man  is  elevated  when  he  ad 
vances  to  spiritual  things,  n.  2922.  That  in  proportion  as  man  is 
elevated  from  externals  towards  interiors,  in  the  same  proportion  he 
comes  into  light,  consequently  into  intelligence ;  and  that  this  is 
what  is  meant  by  being  withdrawn  from  sensual  things,  according  to 
the  saying  of  the  ancients,  n.  6183,  6313.  That  elevation  from  the 
external  to  the  interiors,  is  like  that  from  mist  into  light,  n.  4958. 

That  influx  from  the  Lord  is  through  the  internal  man  into  the 
external,  n.  1940,  5119.  That  interiors  can  flow  into  exteriors,  but 
not  the  contrary ; .  consequently  that  influx  is  spiritual  and  not  phy 
sical, — from  the  spiritual  man  into  the  natural,  and  not  from  the 
natural  man  into  the  spiritual,  n.  3219,  5119,  5259,  5427,  5428,  5477, 
6322,  9110,  9111.  That  the  Lord  from  the  internal,  wherein  all  is 
peace,  governs  the  externals,  wherein  all  is  confusion,  n.  5396. 

That  the  internal  can  see  all  things  in  the  external,  but  not  the 
contrary,  n.  1914,  1953,  5427,  5428,  5477.  That  when  man  lives 
in  the  world,  he  thinks  from  the  internal  in  the  external,  consequently 
that  his  spiritual  thought  flows  into  his  natural,  and  there  subsists 
naturally,  n.  3679.  That  when  man  thinks  well,  it  is  from  the  inter 
nal  or  spiritual  in  the  external  or  natural,  n.  9704,  9705,  9707  That 


AND    ITS    HEAVENLY    DOCTRINE.  47 

the  external  man  thinks  and  wills  according  to  conjunction  with  the 
internal.,  n.  9702,  9703.  That  there  is  an  interior  and  an  exterior 
thought ;  the  quality  of  the  one  and  the  other,  n.  2515,  2552,  5127, 
5141";  5168,  6007.  That  the  thought  and  affection  in  the  internal  is 
not  perceived  by  man  during  his  life  in  the  world,  but  only  that 
which  is  in  the  external  derived  therefrom,  n.  10,236,  10,240.  But 
that  in  another  life  externals  are  taken  away,  and  man  is  then  let 
into  his  own  internals,  n.  8870.  That  it  then  becomes  manifest  what 
is  the  quality  of  his  internals,  n.  1806,  1807. 

That  the  internal  produces  the  external,  n.  994,  995.  And  that 
the  internal  then  invests  itself  with  such  things  as  enable  it  to  pro 
duce  its  effects  in  the  external,  n.  6275,  6284,  6299.  And  by  which 
it  may  live  in  the  external,  n.  1175,  6275.  That  the  Lord  conjoins 
the  internal  or  spiritual  man  to  the  external  or  natural  man,  when 
He  regenerates  him,  n.  1577,  1594,  1904,  1999.  That  the  external 
or  natural  man  is  then  reduced  into  order  through  the  internal  or 
spiritual  man,  and  that  it  is  brought  into  subordination,  n.  9708. 

That  the  external  must  be  subordinate  and  subject  to  the  internal, 
n.  5077,  5125,  5128,  5786,  5947,  10,272.  That  the  external  is  so 
created,  that  it  may  serve  the  internal,  n.  5947.  That  the  internal 
must  be  lord  [or  master],  and  the  external  its  minister,  and  in  a 
certain  respect  its  servant,  n.  10,471. 

That  the  external  ought  to  be  in  correspondence  with  the  internal, 
that  there  may  be  conjunction,  n.  5427,  5428,  5477.  What  the 
quality  of  the  external  is  when  it  corresponds  with  the  internal,  and 
what  when  it  does  not  correspond,  n.  3493,  5422,  5423,  5427,  5428, 
5477,  5512.  That  in  the  external  man  there  are  things  which  cor 
respond  and  agree  with  the  internal,  and  that  there  are  things  which 
do  not  correspond  and  agree,  n.  1563,  1568. 

That  the  external  takes  its  quality  from  the  internal,  n.  9912, 
9921,  9922.  How  great  the  beauty  of  the  external  man  is,  when  it 
is  conjoined  with  the  internal,  n.  1590.  And  how  great  its  deformity 
is.  when  not  conjoined  therewith,  n.  1598.  That  love  to  the  Lord, 
and  charity  towards  the  neighbor,  conjoin  the  external  man  with  the 
internal,  n.  1594.  That,  unless  the  internal  man  be  conjoined  with 
the  external,  there  is  no  fructification,  n.  3987. 

That  the  interiors  successively  flow  into  the  exteriors,  even  into  the 
extreme  or  ultimate,  and  that  they  there  exist  and  subsist  together, 
n.  634,  6239,  9216,  9217.  That  they  not  only  now  in  successively, 
but  also  exist  in  the  ultimate  in  a  simultaneous  form,  and  in  what 
order,  n.  5897,  6451,  8603,  10,099.  That  all  the  interiors  are  held  in 
connection  from  the  first,  by  means  of  the  ultimate,  n.  9828.  That 
thence  also  in  the  ultimates  are  strength  and  power,  n.  9836.  And 
that  therefore  responses  and  revelations  were  made  from  the  ulti 
mates,  n.  9905,  10,548.  That  thence  also  the  ultimate  is  holy  above 
the  interiors,  n.  9824.  That  hence  also  in  the  Word,  first  and  last 
signify  all  and  every  particular,  consequently  the  \vhole,  n.  10,044, 
10,329,  10,335. 

That  the  internal  man  is  open  to  him  who  is  in  Divine  order,  but 
shut  to  him  who  is  not  in  Divine  order,  n  8513.  That  there  is  no 
conjunction  of  heaven  with  the  external  man  without  the  internal, 
n.  9380.  That  evils  and  the  falses  of  evil  shut  the  internal  man,  and 

37 


4:7,    48  Otf    THE    oS'KW    JERUSALEM 

cause  man  to  be  only  in  externals,  n.  1587,  10,492.  Especial.y  evils 
from  the  love  of  self,  n.  1594.  That  the  interiors  are  shut  even  to 
the  sensual,  which  is  the  ultimate,  if  the  Divine  be  denied,  n.  65G4. 
That  with  the  intelligent  and  learned  of  the  world,  who  from  the 
sciences  confirm  themselves  against  the  things  of  heaven  and  the 
church,  the  internal  is  shut  more  than  with  the  simple,  n.  10,492. 

Inasmuch  as  the  internal  man  is  in  the  light  of  heaven,  and  the 
external  in  the  light  of  the  world,  that  therefore  they  who  are  in  the 
external  without  the  internal,  that  is,  they  with  whom  the  internal 
is  shut,  do  not  care  for  the  internal  things  of  heaven  and  the  church, 
n.  4464,  4946.  That  in  another  life  they  cannot  at  all  endure  internal 
things,  n.  10,694,  10,701,  10,707.  That  they  believe  nothing,  n. 
10,396,  10,400,  10,411,  10,429.  That  they  love  themselves  and  the 
world  above  all  things,  n.  10,407,  10,412,  10,422.  That  their  in 
teriors,  or  the  things  which  are  of  their  thought  and  affection,  are 
vile,  filthy,  and  profane,  ho\vever  they  may  appear  in  externals,  n. 
1182,  7046, 9705,  9707.  That  the  ideas  of  their  thought  are  material, 
and  not  at  all  spiritual,  n.  10,582.  The  quality  further  described  of 
those  whose  internal,  that  looks  heavenward,  is  shut,  n.  4459,  9709, 
10,284,  10,286,  10,429,  10,472,  10,492,  10,602,  10,682. 

That  so  far  as  the  internal,  which  is  spiritual,  is  opened,  so  far 
truths  and  goods  are  multiplied ;  and  that  so  far  as  the  internal,  which 
is  spiritual,  is  shut,  so  far  truths  and  goods  vanish,  n.  4099.  That 
the  church  is  in  the  internal  spiritual  man,  inasmuch  as  that  is  in 
heaven,  and  not  in  the  external  without  it,  n.  10,698.  Consequently 
that  the  external  church  with  man  is  nothing  without  the  internal 
church,  n.  1795.  That  external  worship  without  internal  worship  is 
no  worship,  n.  1094,  1175.  Concerning  those  who  are  in  the  inter 
nal  of  the  church,  of  worship,  and  of  the  Word ;  of  those  who  are  in 
the  external  wherein  is  the  internal ;  and  of  those  who  are  in  the 
external  without  the  internal,  n.  10,682.  That  the  external  without 
the  internal  is  hard,  n.  10,682. 

That  the  merely  natural  man  is  in  hell,  unless  he  be  made  spiritual 
by  regeneration,  n.  10,156.  That  all,  who  are  in  the  external,  with 
out  the  internal,  or  with  whom  the  spiritual  internal  is  shut,  are  in 
hell,  n.  9128,  10,483,  10,489. 

That  the  interiors  of  man  are  actually  turned  according  to  his 
loves,  n.  10,702.  That  in  all  and  every  particular  there  must  be  an 
i.iternal  and  an  external,  in  order  to  its  subsistence,  n.  9473. 

That  above  and  high,  in  the  Word,  signifies  internal,  n.  1725, 
2148,  4210,  4599.  Consequently  that  in  the  Word  superior  is  in 
terior,  and  inferior  is  exterior,  n.  3084. 

48.  Of  the  natural  and  the  spiritual  [principles].  How  perverse 
it  is,  in  the  world  at  this  day,  to  attribute  so  much  to  nature,  and  so 
little  to  the  Divine,  n.  3483.  Why  it  is  so,  n.  5116.  When  never 
theless  all  and  every  particular  in  nature  not  only  received  its  ex- 
istence,but  likewise  continually  subsists  from  the  Divine,  and  through 
the  spiritual  world,  n.  775,  8211.  That  Divine,  celestial,  and  spi 
ritual  things  terminate  in  nature,  n.  4240,  4939.  That  nature  is  the 
ultimate  plane  whereon  they  stand,  n.  4240,  5051,  6275,6284,  6299, 
9216.  That  celestial,  spiritual,  and  natural  things  follow  and  succeed 
each  other  in  order ;  so  do  Divine  things  with  fhem,  inasmuch  as 
38 


AND    ITS    HEAVENLY    DOCTKINE.  48 

they  are  from  the  Divine,  n.  880,  4938,  4939,  9992,  10,005,  10,017, 
10,068.  That  celestial  things  are  the  head,  spiritual  things  the  body, 
and  natural  things  the  feet,  n.  4938,  4939.  That  they  also  flow  in 
an  order  similar  to  that  wherein  they  follow  and  succeed  each  other, 
n.  4938,  4939.  That  the  good  of  the  inmost  or  third  heaven  is  called 
celestial,  the  good  of  the  middle  or  second  heaven  is  called  spiritual, 
and  the  good  of  the  ultimate  or  first  heaven  is  called  spiritual 
natural,  whence  it  may  be  known  what  is  the  celestial,  spiritual,  and 
natural,  n.  4279,  4286,  4938,  4939,  9992,  10,005,  10,017, 10,068  ;  and 
in  the  work  ON  HEAVEN  AND  HELL,  n.  20  to  28,  and  29  to  40. 

That  all  things  of  the  natural  world  are  from  the  Divine  through 
the  spiritual  world,  n.  5013.  Consequently  that  there  is  a  spiritual 
principle  in  every  thing  natural,  just  as  the  efficient  cause  is  in  the 
effect,  n.  3562,  5711 ;  or  as  effort  is  in  motion,  n.  5173,  and  as  the 
internal  is  in  the  external,  n.  3562,  5711,  5326.  And  since  the  cause 
is  the  essential  in  the  effect,  as  effort  is  in  motion,  and  the  internal 
in  the  external ;  hence  it  follows,  that  the  spiritual,  and  consequent 
ly  the  Divine,  is  the  very  essential  in  the  natural,  ji.  2987  to  3002, 
9701  to  9709.  That  spiritual  things  are  fixed  and  manifested  in 
what  is  natural,  and  that  the  things  manifested  are  representatives 
and  correspondences,  n.  1632,  2987  to  3002.  That  hence  all  nature 
is  a  theatre  representative  of  the  spiritual  world,  that  is,  of  heaven, 
n.  2758,  2999,  3000,  4939,  8848,  9280.  That  all  things  in  nature  are 
disposed  in  order  and  series  according  to  ends,  n.  4104.  That  this 
is  from  the  spiritual  world,  or  from  heaven,  because  ends,  which  are 
uses,  reign  there,  n.  454,  696,  1103,  3645,  4054,  7038.  That  man  is 
so  created  that  Divine  things  descending  according  to  order  into 
nature,  may  be  perceived  in  him,  n.  3702. 

That  with  every  man,  who  is  in  Divine  Order,  there  is  an  internal 
and  an  external,  his  internal  is  called  the  spiritual,  or  the  spiritual 
man,  and  his  external  is  called  the  natural,  or  the  natural  man,  n. 
978,  1015,  4459,  6309,  9701  to  9709.  That  the  spiritual  man  is  in 
the  light  of  heaven,  and  the  natural  man  in  the  light  of  the  world, 
n.  5965.  That  the  natural  man  can  discern  nothing  from  himself, 
but  from  the  spiritual,  n.  5286.  That  the  natural  is  like  a  face  in 
which  the  interiors  see  themselves,  and  that  thus  man  thinks,  n.  5165. 
That  the  spiritual  man  thinks  in  the  natural,  consequently  naturally, 
so  far  as  he  comes  to  the  sensual  perception  of  the  latter,  n.  3679, 
5165,  6284,  6299.  That  the  natural  is  the  plane,  in  which  the  spirit 
ual  terminates,  n.  5651,  6275,  6284,  6299,  9216.  That  the  spiritual 
sees  nothing,  unless  the  natural  be  in  correspondence,  n.  3493,  3620, 
3623.  That  the  spiritual  or  internal  man  can  see  what  is  transact 
ing  in  the  natural  or  external,  but  not  the  contrary,  because  the 
spiritual  flows  into  the  natural,  and  not  the  natural  into  the  spiritual, 
n.  3219,  4667,  5119,  5259,  5427,  5428,  5477,  6322,9110,  9111.  That 
the  natural  man  from  his  own  light,  which  is  called  the  light  \lumen~] 
of  nature,  knows  nothing  concerning  God,  nor  concerning  heaven, 
nor  concerning  a  life  after  death  ;  neither  does  he  believe,  if  he  hears 
of  such  things,  unless  spiritual  light,  which  is  light  from  heaven, 
flows  into  that  natural  light  [lumen'],  n.  8444. 

That  the  natural  man  of  himself,  by  birth,  is  opposite  to  the  spirit 
ual  man,  n.  3913,  3928.  That  therefore  as  long  as  they  are  in  op 

39 


4:9  ON   THE   NEW   JERUSALEM 

position  to  each  other,  man  feels  it  grievous  to  think  of  spiritual 
and  celestial  things,  but  delightsome  to  think  of  natural  and  cor 
poreal  things,  n.  4096.  That  he  utterly  nauseates  the  things  of 
heaven,  and  even  the  bare  mention  of  any  thing  spiritual, — from  ex 
perience,  n.  5006,  9109.  That  merely  natural  men  regard  spiritual 
good  and  truth  as  a  servant,  n.  5013,  5025.  When  nevertheless  the 
natural  man  ought  to  be  subordinate  to  the  spiritual  man,  and  serve 
him,  n.  3019,  5168.  The  spiritual  man  is  said  to  serve  the  natural, 
when  the  latter  from  the  intellectual  principle  seeks  arguments  to  con 
firm  the  objects  of  his  concupiscence,  particularly  from  the  Word, 
n.  3019,  5013,  5025,  5168.  In  what  manner  merely  natural  mer 
appear  in  another  life,  and  what  is  the  quality  of  their  state  and  lot 
there,  n.  4630,  4633,  4940  to  4951,  5032,  5571. 

That  the  truths,  which  are  in  the  natural  man,  are  called  scien- 
tifics  and  knowledges,  n.  3293.  That  the  imagination  of  the  natural 
man,  when  viewed  in  himself,  is  materialj  and  that  his  affections  are 
like  those  of  beasts,  n.  3020.  But  that  there  is  a  genuine  thinking 
and  imaginative  principle  from  the  internal  or  spiritual  man,  when 
the  natural  man  sees,  acts,  and  lives  therefrom,  n.  3493,  5422,  5423, 
5427,  5428,  5477,  5512. 

That  the  things  which  are  in  the  natural  man,  respectively  to 
those  which  are  in  the  spiritual  man,  are  common  [or  general],  n. 
3513,  5707  ;  and  consequently  obscure,  n.  6686.  • 

That  there  is  an  interior  and  an  exterior  natural  with  man,  n 
3293,  3294,  3793,  5118,  5126,  5497,  5649.  That  there  is  also  a  me 
dium  between  them,  n.  4570,  9216.  That  the  discharges  \exonera* 
tionesl  of  the  spiritual  man  are  made  into  the  natural,  and  by  it,  n. 
9572. 

That  they  who  do  good  merely  from  a  natural  disposition,  and 
not  from  religion,  are  not  received  in  heaven,  n.  8002,  8772. 

49.  Of  the  light  of  heaven  in  which  the  spiritual  man  is.  Tnat 
there  is  great  light  in  the  heavens,  n.  1117,  1521,  1533,  1619  to 
1632.  That  the  light  in  the  heavens  exceeds  the  meridian  light  on 
earth  by  many  degrees,  n.  1117,  1521,  4527,  5400,  8644.  That  tnat 
light  has  been  often  seen  by  me,  n.  1522,  4527,  7174.  That  the 
light  which  the  angels  of  the  inmost  or  third  heaven  enjoy  is  as  the 
light  from  the  sun,  but  the  light  which  the  angels  of  the  second  hea 
ven  enjoy  is  as  the  light  from  the  moon,  n.  1529,  1530.  That  the 
light  in  the  inmost  heaven  is  of  a  flame  color,  but  in  the  second  hea 
ven  it  is  white,  n.  9570. 

That  all  light  in  the  heavens  is  from  the  Lord  as  a  sun,  n.  lUOd, 
1521,  3195,  3341,  3636,  3643,  4415,  9548,  9684,  10,809.  That  the 
Lord  is  the  sun  of  the  angelic  heaven,  and  that  his  Divine  Love  is 
that  sun,  n.  1521,  1529,  1530,  1531,  1837,  4321,  4696,  7078,  1 171, 
7173.  That  the  Divine  Truth  proceeding  from  the  Lord  in  the  hea 
vens  appears  as  light,  and  constitutes  all  the  light  of  heaven ;  and 
that  consequently  that  light  is  spiritual  light,  n.  3195,  3322,  5400, 
8644,  9399,  9548,  9684.  That  therefore  the  Lord  in  the  Word  is 
called  light,  n.  3195.  That,  inasmuch  as  that  light  is  the  Divine 
Truth,  there  is  in  it  Divine  Wisdom  and  intelligence,  n.  3395,  3485, 
3636,  3643,  3993,4302,  4413,  4415,  9548/9684.  In  what  manner 
light  from  the  Lord  flows  into  the  heavens,  illustrated  by  the  circles 
40 


AND    IIS    HEAVENLY    DOCTRINE.  49 

of  rayi*  round  the  sun,  n.  9407  Tha  the  Lord  is  a  sun  to  the  hea 
vens,  and  that  from  Him  is  all  the  ligut  there,  may  be  seen  in  the 
work  ON  HEAVEN  AND  HL...L,  n.  116  to  125.  And  that  the  light  from 
that  sun  is  the  Divine  Truth,  and  the  heat  from  it  the  Divine  Good 
of  Divine  Love,  n.  126  to  140. 

That  the  light  of  heaven  illuminates  both  the  sight  and  understand 
ing  of  angels  and  spirits,  n.  2776,  3138.  That  the  light  there  is  ac 
cording  to  their  understanding  and  wisdom,  n.  1524,  3339.  Proved 
from  the  Word,  n.  1529, 1530.  That  there  are  as  many  differences  of 
light  in  the  heavens  as  there  are  angelic  societies,  n.  4414.  Inasmuch 
as  there  are  perpetual  varieties  in  the  heavens  with  respect  to  good  and 
truth,  so  likewise  there  are  with  respect  to  wisdom  and  intelligence, 
n.  684,  690,  3241,  3744,  3745,^5598,  7236,  7833,  7836.  That  heaven's 
being  in  light  and  heat  signifies  its  being  in  wisdom  and  in  love,  n. 
3643,  9399,  9401. 

That  the  light  of  heaven  illuminates  the  understanding  of  man.  n. 
1524,  3138,  3167,  4408,  6608,  8707,  9126,  9399,  10,569.  That 
man,  when  he  is  elevated  from  the  sensual  comes  into  a  milder  light 
[lumen],  and  at  length  into  celestial  light  [lux],  n.  6313,  6315,  9407. 
That  there  is  elevation  into  the  light  of  heaven  when  man  comes  into 
intelligence,  n.  3190.  What  great  light  was  perceived,  when  I  have 
been  withdrawn  from  worldly  ideas,  n.  1526,  6608.  That  the  sight 
of  the  internal  man  is  in  the  light  of  heaven,  and  that  by  reason 
thereof  man  is  able  to  think  analytically  and  rationally,  n.  1532.  That 
the  light  of  heaven  from  the  Lord  is  always  present  with  man,  but 
that  it  only  so  far  flows  in,  as  he  is  in  truths  from  good,  n.  4060, 4213. 
That  that  light  is  according  to  truth  from  good,  n.  3094.  That  truths 
shine  in  the  spiritual  world,  n.  5219.  That  spiritual  heat  and  spi 
ritual  light  make  the  true  life  of  man,  n.  6032. 

That  the  light  of  the  \vorld  is  for  the  external  man,  and  the  light 
of  heaven  for  the  internal,  n.  3222,  3223,  3337.  That  the  light  of 
heaven  flows  into  natural  light  [lumen],  and  that  the  natural  man  is 
so  far  wise  as  he  receives  that  light,  n.  4302,  4408.  That  there  is  a 
correspondence  between  those  lights,  n.  3225.  That  the  things  which 
are  in  the  light  of  heaven  cannot  be  seen  from  the  light  of  the  world 
with  man,  which  is  called  his  natural  light  [lumen] ;  but  the  things  in 
the  light  of  the  world  may  be  seen  from  the  light  of  heaven,  n.  9574. 
Whence  it  follows,  that  they  who  are  only  in  the  light  of  the  world, 
which  is  called  natural  light  [lumen],  do  not  perceive  those  things 
which  are  of  the  light  of  heaven,  n.  3108.  That  to  those  who  are  in 
falses  from  evil,  the  light  of  heaven  is  black,  n.  1783,  3337,  3413, 
4060,6907,8197.  That  the  light  of  the  world  shines  with  a  fiery 
redness  [rutilet]  with  the  evil,  and  that  so  far  as  it  so  shines,  so  far 
the  things  which  are  of  the  light  of  heaven  are  dark  to  them,  n. 
6907.  That  the  light  of  the  world  does  not  appear  to  the  angels,  n. 
1521,  1783,  1880. 

That  in  the  heavens  all  light  is  from  the  Lord,  and  all  shade  from 
the  ignorance  and  proprium  of  the  angels  and  spirits ;  hence  the 
modifications  and  variegations  of  light  and  shade,  which  are  colors 
there,  n.  3391.  Concerning  the  variegations  of  light  by  urim  and 
thummirn,  n.  3862. 

That  the  light  of  those  who  are  in  faith  separate  from  charity  is 

41 


50  ON    THE    NEW   JERUSALEM 

snowy,  and  that  it  is  like  the  light  of  winter,  n,  3412,  3413.  Tha 
that  light  is  turned  into  mere  darkness  on  the  influx  of  light  from 
heaven,  n.  3412.  Of  the  light  of  those  who  are  in  a  persuasive  faith, 
and  in  a  life  of  evil,  n.  4416.  Of  what  quality  the  light  appears  with 
those  who  are  in  intelligence  from  proprium,  and  what  with  those 
who  are  in  intelligence  from  the  Lord,  n.  4419. 

That  there  is  light  [lumen"]  in  the  hells,  but  not  real  [fatuum],  n. 
1528,  3940,  4213,  4418,  4531.  That  this  light  is  as  light  from  a 
coal-fire,,  n.  1528,  4418,  4531.  That  they  who  are  in  the  hells  ap 
pear  to  themselves  in  their  own  light  as  men,  but  in  the  light  of  hea 
ven  as  devils  and  monsters,  n.  4532,  4533,  4674,  5057,  5058.  6605, 
6626.  That  all  things  in  the  light  of  heaven  appear. according  to 
their  true  quality,  n.  4674.  That  the  hells  are  said  to  be  in  black 
ness  and  darkness,  because  they  are  in  falses  from  evil,  n.  3340,  4418, 
4531.  That  darkness  signifies  falses,  and  blackness  the  false  of  evil, 
n.  1839,  1860,  7688,  7711. 

50.  Of  the  sensual  man,  ivlio  is  the  lowest  natural,  spoken  of  in 
the  doctrine  above,  n.  45.  That  the  sensual  [principle]  is  the  ultimate 
of  the  life  of  man,  adhering  to  and  inhering  in  his  corporeal  [part], 
n.  5077,  5767,  9212,  9216,  9331,  .9730.  That  he  who  judges  and 
determines  every  thing  from  the  bodily  senses,  and  who  believes 
nothing  but  what  he  can  see  with  his  eyes  and  touch  with  his  hands, 
saying  that  these  are  real,  and  rejecting  all  things  else  as  not  real, 
is  a  sensual  man,  n.  5094,  7693.  That  such  a  man  thinks  in  ulti- 
mates,  and  not  interiorly  in  himself,  n.  5089,  5094,  6564,  7693. 
That  his  interiors  are  shut,  so  that  he  sees  nothing  of  truth  therein, 
n.  6564,  6844,  6845.  In  a  word,  that  he  is  in  gross  natural  light, 
and  of  course  perceives  nothing  which  is  from  the  light  of  heaven,  n. 
6201,  6310,  6564,  6844,  6845,  6598,  6612,  6614,  6622,  6624.  That 
consequently  he  is  interiorly  against  the  things  which  are  of  heaven 
and  the  church,  n.  6201,  6316,  6844,  6845,  6948,  6949.  That  the 
learned,  who  have  confirmed  themselves  against  the  truths  of  the 
church,  are  sensual,  n.  6316. 

That  sensual  men  reason  sharply  and  shrewdly,  because  their 
thought  is  so  near  their  speech  as  to  be  almost  in  it,  and  because 
they  place  all  intelligence  in  discourse  from  mere  memory,  n.  195, 
196,  5700,  10,236.  But  that  they  reason  from  the  fallacies  of  the 
senses,  with  which  the  vulgar  are  captivated,  n.  5084, 6948,6949, 7693. 

That  sensual  men  are  more  crafty  and  malicious  than  others,  n. 
7693,  10,236.  That  the  avaricious,  adulterers,  the  voluptuous,  and 
the  deceitful,  are  in  an  especial  manner  sensual,  n.  6310.  That  their 
interiors  are  foul  and  filthy,  n.  6201.  That  by  means  thereof  they 
communicate  with  the  hells,  n.  6311.  That  they  who  are  in  the  hells 
are  sensual  in  proportion  to  the  depth  of  their  respective  situations 
therein,  n.  4623,  6311.  That  the  sphere  of  infernal  spirits  conjoins 
itself  with  man's  sensual  [principle]  behind  [a  tergo],  n.  6312.  That 
they  who  reasoned  from  the  sensual  [principle],  and  thereby  against 
the  truths  of  faith,  were  called  by  the  ancients  serpents  of  the  tree 
of  science,  n.  195,  196,  197,  6398,  6949,  10,313. 

The  sensual  [principle]  of  man,  and  the  sensual  man  himself,  is 
further  described,  n.  10,236.     And  the  extension  of  the  sensual 
[principle!  with  man,  n.  9731. 
42 


AND    ITS    HEAVENLY   DOCTRINE.  51 

That  sensual  things  ought  to  be  in  the  last  place,  not  in  the  first ; 
and  that  with  a  wise  and  intelligent  man  they  are  in  the  last  place, 
and  subject  to  the  interiors ;  but  that  with  an  unwise  man  they  are 
in  the  first  place,  and  have  dominion ;  these  are  they  who  are 
properly  called  sensual,  n.  5077,  5125,  5128,  7645.  That  if  sensual 
things  are  in  the  last  place,  and  are  subject  to  the  interiors,  a  way 
is  opened  through  them  to  the  understanding,  and  truths  are  refinec5 
by  a  kind  of  extraction,  n.  5580. 

That  the  sensual  things  of  man  stand  proximate  to  the  world, 
and  admit  things  that  flow  from  the  world,  and  as  it  were  sift  them, 
n.  9726.  That  the  external  or  natural  man  communicates  with  the 
world  by  means  of  those  sensuals,  and  with  heaven  by  means  of 
rationals,  n.  4009.  That  thus  sensual  things  furnish  what  is  subser 
vient  to  the  interiors  of  man,  n.  5077,  5081.  That  there  are  sensual 
things  ministering  to  the  intellectual  part,  and  likewise  to  the  will 
part,  n.  5077. 

That  unless  the  thought  is  elevated  from  sensual  things,  man  pos 
sesses  but  little  wisdom,  n.  5089.  That  a  wise  man  thinks  above 
the  sensval  [principle],  n.  5089,  5094.  That  man,  when  his  thought 
is  elevated  above  sensual  things,  comes  into  a  clearer  light  [lumen], 
and  at  length  into  heavenly  light  [lux],  n.  6183,  6313,  6315,  9407, 
9730,  9922.  That  elevation  above  sensual  things,  and  withdrawal 
from  them,  was  known  to  the  ancients,  n.  6313.  That  man  with  his 
spirit  may  see  the  things  which  are  in  the  spiritual  world,  if  he  can 
be  withdrawn  from  the  sensual  things  of  the  body,  and  elevated  by 
the  Lord  into  the  light  of  heaven,  n.  4622.  The  reason  is,  because 
the  body  has  no  perception,  but  the  spirit  in  the  body  ;  and  so  far 
as  the  spirit  perceives  in  the  body,  so  far  is  the  perception  gross  and 
obscure,  consequently  in  darkness ;  but  so  far  as  not  in  the  body, 
so  far  is  the  perception  clear  and  in  the  light,  n.  4622,  6614,  6622. 

That  the  ultimate  of  the  understanding  is  the  sensual  scientific 
[principle],  and  the  ultimate  of  the  will  the  sensual  pleasurable  [prin 
ciple],  concerning  which  see  n.  9996.  "What  is  the  difference  be 
tween  the  sensual  things  that  are  common  with  beasts,  and  those 
that  are  not  common  with  them,  n.  10,236.  That  there  are  sensual 
men  who  are  not  evil,  inasmuch  as  their  interiors  are  not  so  much 
closed ;  concerning  whose  state  in  another  life,  see  n.  6311. 

51.  Of  sciences  and  knowledges,  by  which  the  internal  spiritual 
man  is  opened.  That  those  things  are  called  scientifics,  which  are 
in  the  external  or  natural  man,  and  its  memory,  but  not  those  which 
are  in  the  internal  or  spiritual  man,  n.  3019,  3020,  3293,  3309,4967, 
9918,  9922.  That  scientifics,  as  belonging  to  the  external  or  natu 
ral  man,  are  respectively  instruments  of  service,  inasmuch  as  the  ex 
ternal  or  natural  man  is  made  to  serve  the  internal  or  spiritual  man, 
just  as  the  world  is  made  to  be  subservient  to  heaven,  n.  5077, 
5125,  5128,  5786,  5947,  10,272,  10,471.  That  the  external  man  is 
respectively  the  world,  because  the  laws  of  Divine  order  existing  in 
the  world  are  inscribed  therein  ;  and  that  the  internal  man  is  respec 
tively  heaven,  because  the  laws  of  Divine  order  existing  in  heaven 
are  inscribed  therein,  n.  4523,  4524,  5368,  6013,  6057,  9278,  9279, 
9283,  9709, 10,156,  10,472 ;  and  in  the  work  ON  HEAVEN  AND  HELL, 
n.  51  to  58. 

43 


51  ON    THE    NEW    JERUSALEM 

That  there  are  some  scientifics  which  concern  natural  things 
some  which  relate  to  the  civil  state  and  life,  some  which  relate  to  the 
moral  state  and  life,  and  some  which  relate  to  the  spiritual  state  and 
life,  n.  5934.  But  that,  for  distinction's  sake,  those  which  relate  to 
the  spiritual  state  and  life,  are  called  knowledges,  consisting  princi 
pally  of  doctrinals,  n.  9945. 

That  man  ought  to  be  imbued  with  sciences  and  knowledges,  since 
by  these  he  learns  to  think,  then  to  understand  what  is  true  and 
good,  n.  129,  1450,  1451,  1453,  1548,  1802.  That  scientifics  and 
knowledges  are  the  first  things,  on  which  is  built  and  founded  the 
civil,  moral,  and  spiritual  life  of  man ;  but  that  they  are  to  be  learned 
for  the  sake  of  the  use  of  life  as  their  end,  n.  1489,  3310.  That  know 
ledges  open  the  way  to  the  internal  man,  and  then  conjoin  it  with 
the  external  according  to  uses,  n.  1563,  1616.  That  the  rational 
[principle]  is  born  by  sciences  and  knowledges,  n.  1895,  1900,  3086. 
Yet  not  by  sciences  and  knowledges  themselves,  but  by  the  affec 
tion  of  uses  from  them,  and  according  to  such  affection,  n.  1895. 
That  the  internal  man  is  opened  and  successively  perfected  by 
sciences  and  knowledges,  provided  man  has  some  good  use  for  an 
end,  particularly  a  use  that  regards  eternal  life,  n.  3086.  That  in 
this  case,  spiritual  things  from  the  celestial  and  spiritual  man  meet 
the  scientifics  and  knowledges  which  are  in  the  natural  man,  .and 
adopt  those  which  agree,  n.  1495.  That  uses  of  heavenly  life  are 
then  extracted,  refined,  and  elevated  by  the  Lord,  through  the  in 
ternal  man,  from  the  scientifics  and  knowledges  which  are  in  the 
natural  man,  n.  1895,  1896,  1900,  1901,  1902,  5871,  5874,  5901.  And 
that  the  scientifics  which  are  incongruous  and  adverse  are  rejected 
to  the  sides  and  exterminated,  n.  5871,  5886,  5889.  That  the  sight 
of  the  internal  man  calls  nothing  forth  from  the  scientifics  and  know 
ledges  of  the  external  man,  but  such  as  are  of  its  love,  n.  9394. 
That  scientifics  and  knowledges  are  disposed  in  fascicles  or  bundles 
[fascicidatiiri],  and  conjoined  according  to  the  loves  which  intro 
duced  them,  n.  5811.  That  then,  in  the  sight  of  the  internal  man, 
those  which  are  of  the  love  are  in  the  middle  and  in  clearness,  but 
those  which  are  not  of  the  love  are  at  the  sides  and  in  obscurity,  n. 
6068,  6085.  That  scientifics  and  knowledges  with  man  are  succes 
sively  implanted  in  his  loves,  and  dwell  in  them,  n.  6325.  That  man 
would  be  born  into  every  science,  and  thereby  into  intelligence,  if 
he  were  born  into  love  to  the  Lord,  and  love  towards  the  neighbor ; 
but  since  he  is  born  into  the  love  of  self  and  the  world,  that  there 
fore  he  is  born  in  total  ignorance,  n.  6323,  6325.  That  science,  in 
telligence,  and  wisdom  are  the  sons  of  love  to  the  Lord  and  of  love 
towards  the  neighbor,  n.  1226,  2049,  2116. 

That  scientifics  and  knowledges,  inasmuch  as  they  are  of  the  ex 
ternal  or  natural  man,  are  in  the  light  of  the  world ;  but  truths, 
which  are  become  truths  of  love  and  faith,  and  have  thus  obtained 
life,  are  in  the  light  of  heaven,  n.  5212.  That  nevertheless  the  truths, 
which  have  thus  obtained  life,  are  comprehended  by  man  through 
natural  ideas,  n.  5510.  That  spiritual  influx  is  through  the  intenial 
man  into  the  scientifics  and  knowledges  which  are  in  the  external, 
n.  1940,  8005.  That  scientifics  and  knowledges  are  the.  receptacles? 
and  as  it  were  the  vessels  of  the  truth  and  good  of  the  interna 
44 


AND    ITS    HEAVENLY    DOCTRINE  51 

man,  n.  1460,  1496,  3068,  5489.  6004,  6023,  6052,  6071,  6077,  7770, 
9922.  That  therefore  vessels  in  the  Word,  in  the  spiritual  sense, 
signifies  scientifics  and  knowledges,  n.  3068,  3069,  3079,  9394, 
9544,  9723,  9724.  That  scientifibs  are  as  it  were  mirrors,  in 
which  the  truths  and  goods  of  the  internal  man  appear,  and  are 
perceived  as  in  an  image,  n.  5201.  That  those  truths  and  goods 
are  together  in  scientifics  as  in  their  ultimate,  n.  5373,  5874,  5886, 
5901,  6004,  6023,  6052,  6071,  6077.  That  scientifics,  as  being  in 
the  light  of  the  world,  are  perplexed  [implexa],  and  obscure,  respec 
tively  to  those  things  which  are  in  the  light  of  heaven ;  consequently 
the  things  which  are  in  the  external  man  [are  likewise  perplexed 
and  obscure],  respectively  to  those  in  the  internal,  n.  2831.  For 
which  reason  also  by  what  is  perplexed  [implexum]  in  the  Word  is 
signified  what  is  scientific,  n.  2831.  So  also  by  the  obscurity  of  a 
cloud,  n.  8443,  10,551. 

That  every  principle  is  to  be  drawn  from  truths  of  doctrine  derived 
from  the  Word, -which  are  first  to  be  acknowledged,  and  that  then  it 
is  allowable  to  consult  scientifics  in  order  to  confirm  those  truths, 
and  that  thus  they  are  corroborated,  n.  6047.  Consequently,  that 
it  is  allowable  for  those  who  are  in  an  affirmative  [principle]  con 
cerning  the  truths  of  faith,  intellectually  to  confirm  them  by  scienti 
fics,  but  not  for  those  who  are  in  a  negative  [principle],  because  a 
preceding  affirmative  draws  all  to  favor  its  side,  and  a  preceding 
negative  has  a  like  effect,  n.  2568,  2588,  3913,  4760,  6047.  That 
there  is  an  affirmative  [principle]  of  doubt,  and  a  negative  [principle] 
of  doubt,  the  former  with  some  who  are  good,  and  the  latter  with 
the  evil,  n.  2568.  That  to  enter  from  the  truths  of  faith  into  scien 
tifics,  is  agreeable  to  order;  but  on  the  other  hand,  to  enter  from 
scientifics  into  the  truths  of  faith,  is  contrary  to  order,  n.  10,236. 
Inasmuch  as  influx  is  spiritual,  and  not  physical  or  natural,  conse 
quently  from  the  truths  of  faith,  because  these  are  spiritual,  into  sci. 
entities,  because  these  are  natural,  n.  3219,  5119,  5259,  5427,  5428, 
5478,  6322,  9110,  9111. 

That  whoever  is  in  a  negative  [principle]  of  doubt,  which  in  itself 
is  a  negative,  and  says  that  he  will  not  believe  till  he  is  persuaded  by 
scieritifics,  will  never  believe,  n.  2094,  2830.  That  they  who  do  so, 
become  mad  with  respect  to  those  things  which  are  of  the  church 
and  heaven,  n.  128,  129,  130.  That  they  fall  into  the  falses  of  evil, 
n.  232,  233,  6047.  And  that,  in  another  life,  when  they  think  about 
spiritual  things,  they  are  like  drunken  persons,  n.  1072.  A  further 
description  of  them,  n.  196.  Examples  to  illustrate  that  spiritual 
things  cannot  be  comprehended,  if  the  order  of  entering  into  them 
be  inverted,  n.  233,  2094,  2196,  2203,  2209.  That  many  of  the 
learned  are  more  insane  in  spiritual  things,  than  the  simple,  by  rea 
son  that  they  are  in  a  negative  [principle],  and  have  abundance  of 
scientifics,  by  which  they  confirm  the  negative,  n.  4760.  An  example 
of  a  learned  man,  who  could  understand  nothing  concerning  spiritual 
life,  n.  8629.  That  they  who  reason  from  scientifics  against  the 
truths  of  faith,  reason  sharply,  inasmuch  as  they  do  it  from  the  fal 
lacies  of  the  senses,  which  are  captivating  and  persuasive,  for  it  is 
with  difficulty  these  can  be  shaken  off,  n.  5700. '  That  they  who  un 
derstand  nothing  of  truth,  and  they  also  who  aro  in  evil,  can  reason 

45 


51  ON   THE   NEW   JERUSALEM 

concerning  tne  truths  and  goods  of  faith,  and  yet  be  in  no  illustra 
tion,  n.  4213.  That  only  to  confirm  a  dogma,  is  not  the  part  of  an 
intelligent  man,  because  the  false  can  be  as  easily  confirmed  as  the 
true,  n.  1017,  2482,  2490,  4741,  5033,  6865,  7012,  7680,  7950,  8521, 
8780.  That  they  who  reason  concerning  the  truths  of  the  church, 
whether  a  thing  be  so  or  not,  are  evidently  in  obscurity  respecting 
truths,  and  not  yet  in  spiritual  light,  n.  215,  1385,  3033,  3428. 

That  there  are  scientifics  which  admit  Divine  Truths,  and  others 
which  do  not,  n.  5213.  That  vain  scientifics  ought  to  be  destroyed 
n.  1489,  1492,  1499,  1500.  That  those  are  vain  scientifics  which  re 
gard  for  their  end  and  confirm  the  loves  of  self  and  the  world,  and 
which  withdraw  from  love  to  the  Lord  and  love  towards  the  neighbor 
because  such  scientifics  shut  up  the  internal  man,  so  that  he  is  not 
then  capable  of  receiving  anything  from  heaven,  n.  1563,  1600.  That 
scientifics  are  the  means  of  becoming  wise,  and  the  means  of  becom 
ing  insane  ;  and  that  by  them  the  internal  man  is  either  opened  or 
shut ;  and  thus  the  rational  faculty  is  either  improved  or  destroyed, 
n.  4156,  8628,  9922. 

That  sciences  after  death  are  of  no  account,  but  only  those  things 
which  man  has  imbibed  in  his  understanding  and  life  by  means  of 
sciences,  n.  2480.  That  nevertheless  all  scientifics  abide  after  death, 
but  that  they  are  quiescent,  n.  2476  to  2479,  2481  to  2486. 

That  the  same  scientifics  which  with  evil  men  are  false  because 
applied  to  evils,  are  with  good  men  true  because  applied  to  goods,  n. 
6917.  That  scientific  truths  with  the  evil  are  not  truths,  however 
they  may  appear  such  when  spoken,  because  within  them  there  is 
evil,  and  consequently  they  are  falsified ;  and  that  the  science  of 
those  men  by  no  means  deserves  to  be  called  science,  inasmuch  as 
it  is  destitute  of  life,  n.  10,331. 

That  it  is  one  thing  to  be  wise,  another  to  understand,  another  to 
know,  and  another  to  do  ;  but  that  still,  with  those  who  are  in  spiri 
tual  life,  they  follow  in  order,  and  correspond,  and  are  together  in 
action  or  in  works,  n.  10,331.  That  it  is  also  one  thing  to  know, 
another  to  acknowledge,  and  another  to  have  faith,  n.  896. 

What  is  the  quality  of  the  desire  of  knowing,  which  spirits  pos 
sess,  shown  by  an  example,  fi.  1973.  That  angels  have  an  immense 
desire  of  knowing  and  of  becoming  wise,  inasmuch  as  science,  intel 
ligence,  and  wisdom,  are  spiritual  food,  n.  3114,  4459,  4792,  4976 
5147,  5293,  5340,  5342,  5410,  5426,  5576,  5582,  5588,  5656,  6277, 
8562,  9003. 

That  the  chief  science  among  the  ancients  was  the  science  of  cor 
respondences,  but  that  at  this  day  it  is  lost,  n.  3021,  3419,  4280,  4344, 
4964,  4965,  6004,  7729,  10,252.  That  the  science  of  corresponden 
ces  flourished  among  the  eastern  nations  and  in  Egypt,  n.  5702,  (5692, 
7097,  7779,  9391,  10,407.  That  thence  came  their  hieroglyphics,  n. 
6692,  7097.  That  the  ancients  by  the  science  of  correspondences 
introduced  themselves  into  the  knowledges  of  spiritual  things,  n. 
4844,  4749,  4965.  That  the  Word  is  written  by  mere  correspon 
dences,  whence  its  internal  or  spiritual  sense,  the  existence  of  which 
cannot  be  known  without  the  science  of  correspondences,  nor  can 
the  quality  of  the  Word,  n.  3131,  3472  to  3485,  8615,  10,687.  How 
much  the  science  of  correspondences  excels  other  sciences  n.  4280 
46 


AND    ITS    HEAVENLY    DOCTRINE.  52,    5S 

52.  Of  the  natural  memory,  which  is  that  of  the  external  man , 
and  of  the  spiritual  memory,  which  is  that  of  the  internal  man.    That 
man  has  two  memories,  an  exterior  and  an  interior  memory,  or  a 
natural  and  a  spiritual  memory,  n.  2469  to  2494.   That  man  does  not 
know  that  he  has  an  interior  memory,  n.  2470,  2471.     How  much 
the  interior  memory  excels  the  exterior  memory,  n.   2473.     That 
the  things  in  the  exterior  memory  are  in  natural  light,  but  the  things 
in  the  interior  memory,  in  spiritual  light,  n.  5212.     That  it  is  from 
the  interior  memory  that  man  is  able  to  think  and  speak  intellectu 
ally  and  rationally,  n.  9394.     That  all  and  every  particular  which 
man  has  thought,  spoken,  and  done,  and  all  that  he  has  heard   and 
seen,  are  inscribed  on  his  interior  memory,  n.  2474, 7398.     That  that 
memory  is  man's  book  of  life,  n.  2474,  9386,  9841,  10,505.     That  in 
the  interior  memory  are  treasured  up  the  truths  which  are  become  of 
faith,  and  the  goods  which  are  become  of  love,  n.  5212,  8067.     That 
the  things  which  are  rendered  habitual,  and  have  become  of  the  life, 
are  in  the  interior  memory,  n.   9394,  9723,  9841.     That  scientifics 
and  knowledges  are  of  the  exterior  memory,  n.  5212,  9922.     That 
they  are  very  obscure  and  confused  respectively  to  those  things  which 
are  of  the  interior  memory,  n.  2831.    That  the  languages  which  man 
speaks  in  the  world,  are  from  the  exterior  memory,  n.  2472,  2476. 
That  spirits  and  angels  speak  from  the  interior  memory,  and  conse 
quently  their  language  is  universal,  being  such  that  all  can  converse 
together,  of  whatever  earth  they  may  be,  n.  2472,  2476,  2490,  2493; 
concerning  which  language,  see  the  work  ON  HEAVEN  AND  HELL,  n. 
234  to  245 ;  and  concerning  the  wonders  of  the  interior  memory, 
see  n.  463  of  the  same  work. 

53.  Of  the  fallacies  of  the  senses,  in  which  merely  natural  ana 
sensual  men  are,  mentioned  above  in  this  doctrine,  n.  45.  That  merely 
natural  and  sensual  men  think  and  reason  from  the  fallacies  of  the 
senses,  n.  5084,  5700,  6948,  6949,  7693.     Of  what  quality  the  falla 
cies  of  the  senses  are,  n.  5084,  5094,  6400,  6948.     To  which  the  fol 
lowing  particulars  shall  be  added.     There  are  fallacies  of  the  senses 
in  things  natural,  civil,  moral,  and  spiritual,  and  many  in  each  of 
them ;  but  here  I  design  to  recite  some  of  the  fallacies  in  spiritual 
things.     He  who  thinks  from  the  fallacies  of  the  senses,  cannot  un 
derstand, — 1.  That   man  after  death  can  appear  as  a  man  ;  nor  that 
he  can  enjoy  his  senses  as  before ;    nor  consequently  that  angels 
have  such  a  capacity.     2.  They  think  that  the  soul  is  only  a  vital 
something,  purely  etherial,  of  which  no  idea  can  be  formed.  3.  That 
it  is  the  body  alone  which  feels,  sees,  and  hears.     4.  That  man  is 
like  a  beast,  with  this   difference  only,   that  he   can   express  his 
thoughts  by  speech.     5.  That  nature  is  all,  and  the  first  source  from 
which  all  things  proceed.     6.  That  man  habituates  and  teaches  him 
self  to  think  by  an  influx  of  interior  nature  and  its  order.     7.  That 
there  is  no  spiritual  [principle],  and  if  there  be,  that  it  is  a  purer 
natural.     8.  That  man  cannot  enjoy  any  blessedness,  if  divested  of 
the  delights  of  the  love  of  glory,  honor,  or  gain.  9.  That  conscience 
is  only  a  disease  of  the  mind,  proceeding  from  the  infirmity  of  the 
body   and   from  misfortunes.     10.   That  the  Divine  Love   of  the 
Lord  is  the  love  of  glory.     11.  That  there  is  no  providence,   but 
that  all  things  come  to  pass  from  self-derived  prudence  and  inteJli- 

47 


54 57  ON   THE    NEW    JERUSALEM 

°:ence.  12.  That  honors  and  riches  are  real  blessings  bestowed  by 
G-od  : — not  to  mention  many  other  things  of  a  similar  nature.  Sucn 
are  the  fallacies  of  the  sense's  in  spiritual  things.  Hence  it  may  ap 
pear,  that  heavenly  things  cannot  be  comprehended  by  those  who 
are  merely  natural  and  sensual ; — by  those,  namely,  whose  internal 
spiritual  man  is  shut,  and  whose  natural  man  only  is  open, 


OF  LOVE  IN  GE]ST!RAL. 

54.  THE  very  life  of  man  is  his  love,  and  according  to  the 
quality  of  that  love,  such  is  his  life,  yea,  such  is  the  whole 
man  ;  it  is,  however,  the  ruling  or  reigning  love,  which  con 
stitutes  the  man.      This  love  is   accompanied   by   numerous 
other  loves,  which  are  derived  from  it,  and  are  in  subordination 
to  it.     These  present  themselves  to  view  under  other  forms,  but 
still  they  are  all  comprehended  in  the  ruling  love,  and  form, 
with  it-,  one  kingdom.     The  ruling  love  is,  as  it  were,  their 
king  and  head ;  it  directs  all  their  movements,  and  by  them, 
as  mediate  ends,  it  regards  and  designs  its  own  end,  which  is 
the  primary  and  ultimate  end  of  all ;  and  this  is  done  both 
directly  and  indirectly.     The  object  of  the  ruling  love  is  that 
which  is  loved  supremely. 

55.  Whatever  a  man  loves  supremely  is  continually  present 
in  his  thoughts  and  in  his  will,  and  constitutes  the  veriest  es 
sence  of  his  life.     As,  for  example,  the  man  who  loves  wealth 
above  all  other  things,  whether  in  money  or  possessions,  is  con 
tinually  revolving  in  his  mind  how  he  may  attain  it ;  the  pos 
session  of  it  affords  him  his  highest  joy,  and  the  loss  of  it  tills 
him  with  the  deepest  sorrow ;  for  his  wealth  absorbs  his  whole 
heart.     So,  also,  the  man  who  loves  himself  above  all  other 
objects,  regards  himself  in  all  that  he  does ;  he  thinks  of  him 
self,  speaks  of  himself,  and  acts  entirely  for  the  sake  of  him 
self;  for  his  life  is  the  life  of  self. 

56.  That  which  a  man  loves  supremely,  forms  the  end  which 
he  always  has  in  view  ;  he  regards  it  in  the  whole  of  his  con 
duct,  even  in  the  most  minute  particulars.  It  lurks  in  his  will, 
and,  like  the  latent  current  of  a  river,  draws  and  bears  him 
away,  even  when  he  is  employed  in  other  affairs ;  for  it  consti 
tutes  his  animating  principle.     Such  is  the  nature  of  this  love, 
that  one  man  tries  to  discover  it  in  .another,  and  when  he  has 
found  it,  he  either  entirely  leads  him  by  it,  or  regulates  all  his 
intercourse  with  him  according  to  it. 

57.  Man  is  entirely   of  such  a  character  as  is  the  ruling 
principle  of  his  life.     It  is  this  which  distinguishes  one  man 
from   another:  and  to  this  the  heaven  of  each  individual  is 

f  lie  is  a  wickc-'l 


AND    ITS    HEAVENLY    DOCTRINE.  58 — 62 

man.  It  is  this  which  constitutes  his  very  will,  his  proper  self, 
and  his  peculiar  nature  ;  for  it  is  the  very  esse  of  his  life.  This 
cannot  be  changed  after  death,  for  it  is  the  man  himself. 

58.  All  the  delight,  pleasure,  and  happiness  which  any  one 
enjoys,  are  derived  from  his  ruling  love,  and  are  in  perfect 
accordance  with  it ;  for  that  which  man  loves,  he  calls  delightful, 
because  he  feels  it  to  be  so  :  he  may,  indeed,   also  call   that 
delightful  which  is  an  object  of  thought  with  him,  but  which  he 
does  not  love ;  but  this  is  not  the  delight  of  his  life.     That 
which  is  delightful  to  man's  love  is  what  he  esteems  good  ;  and 
that  which  is  disagreeable  to  it  he  considers  evil. 

59.  There  are  two  distinct  loves,  from  which,  as  their  foun 
tains,  all  the  varieties  of  good  and  of  truth  exist ;  and  there 
are  two  distinct  loves,  from  which  all  the  varieties  of  evil  and 
of  falsity  exist.     The  two  loves,  from  which  the  varieties  of 
good  and  truth  are  derived,  are  love  to  the  Lord  and  love 
towards  the  neighbor ;  and  the  two  loves,   whence  spring  all 
the  varieties  of  evil  and  of  falsity,  are  the  love  of  self  and  the 
love  of  the  world.     The  two  latter  are  in  direct  opposition  to 
the  two  former. 

60.  The  two  loves  from  which  all  the  varieties  of  good  and 
truth  are  derived,  and  which,  as  has  just  been  stated,  are  love 
to  the  Lord  and  love  towards  the  neighbor,  constitute  heaven 
in  man,  and  therefore  they  reign  in  heaven :  and  since  they 
constitute  heaven  in  man,  they  also  constitute  the  church  in 
him.     The  two  loves,  whence  all  the  varieties  of  evil   and  of 
falsity  proceed,  and  which,  as  has  just  been  said,  are  the  love 
of  self  and  the  love  of  the  world,  constitute  hell  in  man  ;  where 
fore,  also,  they  are  the  loves  which  reign  in  hell. 

61.  The  two  loves  whence  all  the  varieties  of  good  and  of 
truth  are  derived,  and  which,  as  already  observed,  are  the  loves 
of  heaven,  open  and  form  the  internal  spiritual  man,  because  it 
is  in  this  that  they  have  their  residence.     But  the  two  loves 
whence  originate  all  the  varieties  of  evil  and  of  falsity,  when 
they  obtain  the  ascendancy,  shut  up  and  destroy  the  internal 
spiritual  man,  and  render  man  natural  and  sensual,  in  propor 
tion  to  the  extent  and  quality  of  their  dominion. 


FROM  THE  ARCANA  CGELESTIA. 

62.  THAT  love  is  the  esse  of  man's  life,  n.  5002.  That  man,  spirit, 
and  angel,  art  altogether  as  their  love  is,  n.  6872,  10,177,  10,284. 
That  man  has  what  he  loves  for  an  end,  n.  3796.  That  what  man 
loves  and  has  for  an  end  reigns  universally  with  him,  that  is,  in  all 
things  and  singulars,  n.  3796,  5130,  5949.  That  love  is  spiritual 
heat,  and  the  very  vital  principle  of  man,  n.  1589,  2146,  3338,  4906, 
7081  to  7086,  9954,  10,740.  That  all  the  interiors  with  man,  which 
[41  49 


63 66  ON    THE    NEW    JERUSALEM 


J  7  _        _         -     j          _  _         -        j  _       _       _        -  f  -         _        _  f  *        ~      J -      j  „         „     v     —  w    V  .        V     W      -W    J 

7501,  10,130.  Hence  that  all  in  the  spiritual  world  are  consociated 
according  to  their  loves,  ibid.  That  affection  is  love  in  continuity, 
n.  3938.  That  all  delight,  pleasure,  happiness,  and  jo}r  of  heart,  are 
of  love  ;  and  their  quality  according  to  the  quality  of  the  love,  n. 
994,  995,  2204.  That  there  are  as  many  genera  and  species  of  de 
lights  and  pleasures  as  there  are  of  the  affections  which  are  of  the 
love,  n.  994,  995,  2204.  That  the  delight  of  the  love  is  more  vile 
in  proportion  as  it  is  more  external,  n.  996.  That  man  enters  into 
a  state  of  life  hereafter  agreeing  with  the  quality  of  his  love,  n. 
2364. 

63.  Further  particulars   respecting  love   and   its   essence    and 
quality,  may  be  known  from  what  has  been  said  and  shown  above, 
concerning  good  and  truth  ;  also  from  what  has  been  said  and  shown 
concerning  the  will  and  understanding ;  and  also  from  what  has  been 
said  and  shown  concerning  the  internal  and  external  man;  because 
all  things  which  are  of  the  love  are  referable  either  to  goods  or 
evils  ;  and  so  also  all  things  which  are  of  the  will :  and  forasmuch  as 
the  two  loves  of  heaven  open  and  form  the  internal  spiritual  man, 
and  the  two  loves  of  hell  close  and  destroy  it,  hence   applications 
may  be  made  and  conclusions  drawn  respecting  the  quality  of  love 
in  general  and  particular. 

64.  Love  is  also  treated  of  in  the  work  ON  HEAVEN  AND  HELL  ; 
in  which  it  is  shown,  that  the  Divine  [principle]  of  the  Lord  in  the 
heavens  is  love  to  Him  and  love  towards  the  neighbor,  n.  13  to  19. 
That  all  who  are  in  the  hells  are  in  evils,  and  thence  infalses,  origi 
nating  in  the  loves  of  self  and  of  the  world,  n.  551  to  565.  That  the 
delights  of  every  love  are  changed  in  the  other  life  into  their  cor 
respondences,  n."  485  to  490.     That  spiritual  heat  in  its  essence  is 
love,  n.  133  to  140. 


OF  THE  LOYE  OF  SELF,  AND  THE  LOVE  OF  THE  WORLD. 

65.  THE  LOVE  OF  SELF  consists  in  wishing  well  to   ourselves 
alone,  and  not  to  others,  unless  it  be  for  the  sake  of  ourselves, 
not  even  to  the   church,  to  our  country,  to  society,  or  to  a 
fellow-citizen.     This  love,  it  is  true,  may  confer  benefits  on 
these  several  relations,  when  its  own  reputation,  honor,  and 
glory  are  concerned ;  but  unless  it  sees  that  these  will  be  secured 
by  thus  acting,  its  language  is,  "  To  what  purpose  is  it  ?     Why 
•should  I  do  this  ?     Of  what  advantage  will  it  be  to  me  2"     And 
thus  it  omits  it.     Hence  it  is  evident  that  the  man  who  is  influ 
enced  by  self-love,  does  not,  in  reality,  love  either  the  church, 
or  his  country,  or  his  fellow-citizen,  or  society,  or  anything 
.good,  but  himself  alone. 

66.  Man    is  under  the  dominion  of  self-love,  when,  in  hie 
$0 


AND    ITS    HEAVENLY    DOCTRINE.  9 13 

hough ts  and  actions,  he  has  no  regard  to  the  neighbor,  conse 
quently,  none  for  the  public,  still  less  for  the  Lord,  hut  for 
himself  alone  and  his  connexions.  Thus,  whilst  every  thing 
which  he  does  is  for  the  sake  of  himself  and  his  connexions, 
should  he  even  do  anything  for  his  neighbor  and  for  the  public, 
it  is  done  merely  for  the  sake  of  appearance. 

67.  We  have  said,  himself  and  his  connexions ;  for  the  man 
who  loves  himself,  loves  those  also  who  are  connected  with  him. 
These  are,  in  particular,  his  children  and  his  other  near  rela 
tions,  and,  in  general,  all  who  co-operate  with  him,  and  whom 
he  calls  his  friends.     Still,  however,  his  love  for  these  is  only 
self-love,  for  he  regards  them,  as  it  were,  in  himself,  and  him 
self  in  them.     Amongst,  those  whom  such  a  man  denominates 
his  friends,  are  all  they  who  flatter  him,  honor  him,  and  pay 
their  court  to  him. 

68.  He  also  is  under  the  influence  of  self-love,  who  thinks 
contemptuously  of  the  neighbor  in  comparison  with  himself, 
and  esteems  him  as  an  enemy  unless  he    show    him   marks 
of  favor,  respect  him,  and  treat  him  with  great  courtesy.    But 
still  more  is  he  actuated  by  the  love  of  self,   who,  for  such 
reasons,  hates  and  persecutes  the  neighbor ;  and  more  so  still 
the  man  who  burns  with  revenge   against  him,  and  desires 
his  destruction.     Such  persons  at  length  come  to  delight  in  sa 
vage  cruelty. 

69.  The  true  nature  of  self-love  may  be  clearly  discerned 
from  comparing  it  with  heavenly  love.     Heavenly  love  consists 
in  loving,  for  its  own  sake,  the  use  or  the  good  which  a  man 
ought  to  perform  to  the  church,  to  his  country,   to  society, 
and  to  his  fellow-citizens ;    but  he  who   loves  these  for  his 
own  sake,  loves  them  no  otherwise  than  he  loves  his  domestics, 
that  is,  because  they  are  serviceable  to  him.    Hence  it  follows, 
that  he  who  is  immersed  in  self-love,   would  desire  to  have 
the  church,  his  country,  society,  and  his  fellow-citizens,  to  be 
his  servants,  rather  than  "hat  he  should  serve  them  ;  he  exalts 
himself  above  them,  and  abases  them  beneath  himself. 

70.  Moreover,  in  proportion  as  any  one  is  influenced  by 
celestial  Jove,  which   consists  in  loving  offices  of  usefulness, 
delighting  in  the  performance   of  good  deeds,  and   in   being 
affected  with  joy  of  heart  in  thus  acting,  he  is  led  by  thf  Lord, 
for  in  this  love  the  Lord  himself  is,  and  from  Him  it  has  its 
origin.     But  on  the  contrary,  so  far  as  any  one  is  influenced 
by  self-love,  he  is  led  by  himself;  and  as  far  as  he  is  so  led,  he 
is  guided  by  his  own  selfhood,  which  is  nothing  but  evil,  being 
that  hereditary  evil  which  disposes  man  to  love  himself  in  pre 
ference  to  God,  and  the  world  in  preference  to  heaven. 

71.  Such  also  is  the  nature  of  self-love,  that  in  proportion 
as  the  reins  are  given  to  it,  that  is,  so  far  as  external  restraints 
are  removed,  such  as  the  fear  of  the  law  and  its  penalties,  the 

51 


72,    73  ON    THE   NEW   JERUSALEM 

loss  of  reputation,  of  honor,  of  gain,  of  office,  or  of  life,  it 
rushes  on  with  such  unlimited  desire  as  to  grasp  at  universal 
dominion,  not  only  over  this  world,  but  also  over  heaven,  yea, 
over  God  himself ;  tor  its  aim  is  boundless.  This  propensity 
lurks  in  the  heart  of  every  man  who  is  governed  by  self-love, 
although  it  may 'not  be  visible  to  the  eyes  of  the  world,  in  con 
sequence  of  the  checks  and  restraints  before-mentioned.  Be 
sides,  when  such  a  character  encounters  an  insuperable  obstacle, 
he  waits  till  it  is  removed  ;  and  hence  it  is  that  even  he  himseli 
is  not  aware  that  such  a  mad  and  unbounded  cupidity  lies 
latent  within  him.  That  this,  however,  is  really  the  case,  any 
one  may  see  who  observes  the  conduct  of  potentates  and 
kings,  who  are  not  subject  to  such  checks,  restraints,  and  insu 
perable  obstacles,  and  who  so  long  as  success  attends  their 
enterprises,  rush  on,  and  subjugate  provinces  and  kingdoms, 
panting  after  unlimited  power  and  glory.  This  is  still  more 
apparent  in  the  case  of  those  who  endeavor  to  extend  their 
dominion  into  heaven,  transferring  to  themselves  the  Divine 
power  of  the  Lord,  and  thirsting  after  something  beyond  even 
that. 

1*1.  There  are  two  general  kinds  of  dominion,  one  originat 
ing  in  love  towards  the  neighbor,  the  other  in  the  love  of  self ; 
and  these  are,  in  essence,  directly  opposed  to  each  other.  He 
who  exercises  dominion  from  the  influence  of  love  towards  the 
neighbor,  is  desirous  of  promoting  the  welfare  of  all,  and  has 
no  higher  delight  than  that  which  arises  from  the  performance 
of  works  of  real  utility  :  this  is  his  love,  and  the  very  delight 
of  his  heart.  The  higher  such  a  person  is  exalted  in  dignity, 
the  greater  is  his  joy  ;  not,  indeed,  on  account,  of  the  dignity 
itself,  but  because  the  sphere  of  his  usefulness  is  thus  enlarged 
in  extent,  and  rendered  more  excellent  in  degree.  Such  is  the 
dominion  that  prevails  in  the  heavens.  But  he  who  rules  under 
the  influence  of  self-love,  has  no  desire  to  promote  the  welfare 
of  any  beyond  himself  and  his  own  connexions.  The  Works  of 
utility  which  he  performs  are  done  for  the  advancement  of  his 
own  honor  and  glory,  which  he  considers  as  the  only  objects 
worthy  of  his  pursuit.  Hence,  when  he  serves  others,  it  is 
only  that  he  may  himself  be  served,  honored,  and  intrusted 
with  dominion ;  he  desires  preferment,  not  for  the  sake  of 
extending  his  means  of  doing  good,  but  that  he  may  obtain 
pre-eminence  and  glory,  and  thus  enjoy  the  delight  of  his 
heart. 

73.  The  love  of  dominion  remains  also  with  man  after  the 
termination  of  his  life  in  this  world.  They  who- have  exercised 
it  from  love  towards  the  neighbor,  are  then  intrusted  with 
dominion  in  the  heavens ;  still,  however,  it  is  not  they  who 
rule,  but  the  useful  offices  which  they  perform,  and  the  goods 
which  they  love ;  anil  when  these  rule,  the  Lord  rules.  Those, 
52 


AND    ITS    HEAVENLY   DOCTRINE.  75- -77 

on  the  contrary,  who,  during  their  abode  in  the  world,  have 
exercised  dominion  from  the  influence  of  self-love,  have  their 
abode  in  hell,  where  they  are  vile  slaves. 

74.  From  what  has  been  said,  it  may  easily  be   perceived 
who  they  are  that  are  influenced  by  the  love  of  self.     Nor  is  it 
of  any    consequence   how  they   appear  externally,    whether 
haughty  or  humble  ;  for  the  qualities  which  have  been  specified 
exist  in  the  internal  man,   which  the   generality   of  mankind 
study  to  conceal,  whilst  they  teach  the  external  to  assume  the 
contrary  appearance  of  love  for  the  public  good,  and  for  the 
welfare  of  the  neighbor.     This   also  they  do  for  the   sake  of 
self;  for  they  well  know  that  such  love  has  the  power  of  inte 
riorly  moving  the  affections  of  all  men,  and  that  they   will  be 
loved  and  esteemed  in  proportion  as  they  appear  to  be  under 
its  influence.       The  reason  why  that  love  is  possessed  of  such 
power  is,  because  heaven  enters  into  it  by  influx. 

75.  The  evils  which  predominate  in  those  whose  ruling  prin 
ciple  is  self-love,    are,  in  general,  contempt  of  others,   envy, 
enmity  towards  those  who  do  not  favor  their  designs,  with  hos 
tility  on  that  account ;  also  hatreds  of  various  kinds,   revenge, 
cunning,  deceit,  unmerciful  ness,  and  cruelty.  Where  such  evils 
exist,  there  is  also  a  contempt  of  God,  and  of  Divine  things, 
that  is,  of  all  the  good  and  truth  belonging  to  the  church  ;  or 
if  there  be  any  respect  shown  to  these  by  such  persons,  it  is  in 
words  only,  and  not  from  the  heart.     And  as  such  evils  result 
from  the   love   of  self,  it  is   also   attended  by  corresponding 
falsities  from  the  same  source ;  for  falsities  are  derived  from 
evils. 

76.  THE  LOVE   OF  THE    WORLD   consists   in   desiring   to   ap 
propriate  to  ourselves,  by  every  available  artifice,  the  wealth  ot 
others  ;  also,  in  setting  the  heart  on  riches,  and  suffering  the 
world  to  withdraw  our  affections  from  spiritual  love,  which  is 
love  towards  the  neighbor,  consequently,  from  heaven.     They 
are  influenced  by  the  love  of  the  world,  who  are  desirous  'ot 
appropriating  to  themselves  the  property  of  others  by  various 
artifices  ;  they  particularly  who  have  recourse  to  cunning  and 
deceit,  esteeming  the  welfare  of  the  neighbor  as  of  no  account 
whatever.     Such  persons  greedily  covet  the  goods  of  others  ; 
and,  when  not  restrained  by  the  fear  of  the  laws  and  the  loss 
of  reputation,  which  they  regard  only  for  the  sake  of  gain,  they 
deprive  others  of  their  possessions,  nay,  rob  and  plunder  them. 

77.  The  love  of  the  world  is  not  opposed  to  heavenly  love 
in  the  same  degree  that  the  love  of  self  is,  because  the  evils 
contained  in  jit  are  not  so  great.      The  love  of  the  world  is 
manifold.     There  is  the  love  of  riches  as  the  means  of  exalta 
tion  to  honors  ;  there  is  the  love  of  honors  and  dignities  as  the 
means  of  obtaining  wealth  ;  there  is  the  love  of  wealth  for  va 
rious  uses  with  which  men  are  delighted  in  the  world  ;  there  ia 

53 


78 — 81  ON    THE    NEW   JERUSALEM 

also  the  love  of  wealth  merely  for  its  own  sake,  which  is  the 
love  of  misers ;  and  so  in  other  instances.  The  end  for  which 
wealth  is  desired  is  called  its  use,  and  from  the  end  or  use 
the  love  derives  its  quality.  The  nature  of  all  love  is  deter 
mined  by  the  use  to  which  it  is  directed  ;  other  things  serve  but 
as  means  to  promote  the  end. 

f 8.  In  short,  the  love  of  self  and  the  love  of  the  world 
are  in  direct  opposition  to  love  of  the  Lord  and  love  towards 
the  neighbor  ;  wherefore  the  loves  of  self  and  the  world  are  in 
fernal  and  reign  in  hell,  and  constitute  hell  in  man :  but  love 
to  the  Lord  and  love  towards  the  neighbor  are  of  heavenly 
origin,  and  reign  in  heaven,  and  constitute  heaven  in  man. 

79.  From  what  has  now  been  said  it  may  be  clearly  seen, 
that  all  evils  are  contained  in  these  loves,  and  are  derived  from 
them  ;  for  the  evils  which  were  enumerated  at  n.  75,  are  com 
mon  or  general  in  their  nature ;  and  the  others,  which  were 
not  enumerated  there,  because  they  are  particular  evils,  are 
derived  and  flow  from  them.  Hence  it  appears  that,  since  man 
is  born  into  the  love  of  self  and  of  the  world,  he  is  born  into 
evils  of  every  description. 

8G.  In  order  that  man  may  know  what  evils  are,  he  ought 
to  know  their  origin  ;  and  unless  he  know  what  evils  are,  he 
cannot  know  what  good  is,  consequently  neither  can  he  know 
of  what  quality  he  himself  is  ;  and  for  this  reason  these  two 
origins  of  evil  have  been  here  treated  of. 


FROM  THE  ARCANA  CCELESTIA. 

81.  OF  the  loves  of  self  and  of  the  world.  As  love  to  the  Lord 
and  love  towards  the  neighbor,  or  chanty,  constitute  heaven,  so  the 
love  of  self  and  the  love  of  the  world,  where  they  reign,  constitute 
hell ;  and  therefore  these  loves  are  opposites,  n.  2041,  3610,  42*25, 
4776,  6210,  7366,  7369,  7480,  7490,  8232,  8678,  10,455,  10,741, 
10,742,  10,743,  10,745.  That  all  evils  proceed  from  the  loves  of 
self  and  of  the  world,  n.  1307,  1308,  1321,  1594,  1691,*  3413, 
7255,  7376,  7480,  7488,  8318,  9335,  9348,  10,038,  10,742.  That 
from  the  same  origin  proceed  contempt  of  others,  enmity,  hatred, 
revenge,  cruelty,  and  deceit,  consequently  all  evil  and  all  wickedness, 
n.  6667,  7372,  7373,  7374,  9348,  10,038,  10,742.  That  these  loves 
rush  on  in  proportion  as  the  reins  are  given  them,  and  that  self- 
love  aspires  to  the  throne  of  God,  n.  7375,  8678.  That  self-love  and 
the  love  of  the  world  are  destructive  of  human  society  and  of  hea 
venly  order,  n.  2045,  2057.  That  for  the  sake  of  being  preserved 
from  the  disorders  occasioned  by  these  loves,  mankind  have  been 
obliged  to  form  governments,  and  subject  themselves  to  the  powers 
thereof,  n.  7364,  10,160,  10,814.  That  where  i:hese  loves  reign,  the 
good  of  love  and  the  truth  of  faith  are  either  rejected,  suffocated 
54 


AND    ITS    HEAVENLY    DOCTEINE.  82 

or  perverted,  n.  2041,  7491,  7492,  7643, 8487, 10,455.  10,743.  That  in 
these  loves  there  is  not  life,  but  spiritual  death,  n.  7494,  10,731, 
10,741.  The  quality  of  these  loves  described,  n.  1505,  2219,  2363 
2364,  2444,  4221,  4227,  4947,  4949,  5721,  7366  to  7377,  8678.  That 
all  cupidity  and  concupiscence  proceed  from  the  love  of  self  and  of 
the  world,  n.  1668,  8910. 

That  the  loves  of  self  and  of  the  world  may  serve  as  means,  but 
not  for  an  end,  n.  7377,  7819,  7820.  That  when  man  is  reform 
ed,  those  loves  are  inverted,  and  serve  as  means,  and  not  as  ends, 
thus  that  they  are  as  the  soles  of  the  feet,  and  not  as  the  head,  n 
8995,  9210.  That  with  those  who  are  in  the  loves  of  self  and  of  the 
world,  there  is  no  internal,  but  only  an  external,  because  the  internal 
is  shut  towards  heaven,  but  the  external  is  open  towards  the  world, 
n.  10,396,  10,400,  10,409,  10,412,  10,422,  10,424.  That  they  who 
are  in  the  loves  of  self  and  of  the  world  do  not  know  what  charity  is, 
what  conscience  is,  and  what  the  life  of  heaven  is,  n.  7490.  That 
so  far  as  a  man  is  in  the  love  of  self  and  of  the  world,  so  far  he  does 
not  receive  the  good  and  truth  of  faith  which  continually  flows  in 
with  man  from  the  Lord,  n.  7491. 

That  they  who  are  in  the  loves  of  self  and  the  world  are  not  bound 
by  internal,  but  external  restraints ;  and  that  on  the  removal  thereof 
they  rush  into  every  wickedness,  n.  10,744,  10,745,  10,746.  That  all 
in  the  spiritual  world  turn  themselves  according  to  their  loves  ;  they 
who  are  in  love  to  the  Lord  and  in  love  towards  the  neighbor,  to  the 
Lord,  but  those  who  are  in  the  love  of  self  and  in  the  love  of  the 
world,  turn  their  backs  on  the  Lord,n.  10,130,  10,189, 10,420,  10,742. 
The  quality  of  the  worship  in  which  the  love  of  self  prevails,  n.  1304, 
1306,  1307,  1308,  1321,  1322.  That  the  Lord  governs  the  world  by 
means  of  the  evil,  in  leading  them  by  their  peculiar  loves,  which  have 
relation  to  self  and  the  world,  n.  6481,  6495.  That  the  evil  as  well 
as  the  good  can  discharge  the  duties  of  offices,  and  perform  uses  and 
goods,  because  they  regard  honors  and  gain  as  their  rewards,  for  the 
sake  of  which  they  act  in  an  external  form  like  the  good,  n.  6481, 
6495. 

That  all  who  are  in  the  hells  are  in  evils  and  in  falses  thence  de 
rived,  originating  in  self-love  and  the  love  of  the  world,  see  the 
work  ON  HEAVEN  AND  HELL,  n.  551  to  565. 

82.  Of  the  proprium  of  man,  spoken  of  above,  at  n.  70,  showing 
that  it  is  the  love  of  self  and  of  the  world.  That  the  proprium  of 
man  is  nothing  but  dense  evil,  n.  210,  215,  731,  874,  875,  876,  987, 
1047,  2307,  2318,  3518,  3701,  3812,  8480,  8550,  10,283,  10,284, 
10,286,  10,731.  That  the  proprium  of  man  is  his  will  [principle],  n. 
4328.  That  the  proprium  of  man  consists  in  loving  himself  more 
than  Gk>d,  and  the  world  more  than  heaven,  and  in  making  his 
neighbor  of  no  account  respectively  to  himself, — consequently  that 
it  is  the  love  of  self  and  of  the  world,  n.  694,  731, 4317,  5660.  That 
not  only  every  evil,  but  also  every  false,  springs  from  the  proprium 
of  man,  and  that  this  false  is  the  false  of  evil,  n.  1047,  10,283, 
10,284,  10,286.  That  the  proprium  of  man  is  hell  with  him,  n.  694, 
8480.  And  the'.  3fore  that  he  who  is  led  by  his  proprium  cannot  be 
saved,  n.  10,731.  That  the  good  which  man  does  from  proprium  is 

55 


83  ON    THE   NEW   JERUSALEM 

not  good,  but  that  in  itself  it  is  evil;  because  done  for  the  sake  of 
self  and  for  the  sake  of  the  world,  n.  §478. 

That  the  proprium  of  man  must  be  separated,  in  order  that  the 
Lord  may  be  able  to  be  present  with  him,  n.  1023, 1044.  And  that 
it  is  actually  separated  when  man  is  reformed,  n.  9334,  9335,  9336, 
9452,  9453,  9454,  9938.  That  this  is  done  by  the  Lord  alone,  n 
9445.  That  man  by  regeneration  receives  a  heavenly  proprium,  n. 
1937,  1947,  2882,  2883,  2891.  That  this  appears  to  man  as  his  own 
proprium,  but  that  it  is  not  his,  but  the  Lord's  with  him,  n.  8497. 
That  they  who  are  in  this  proprium  arc  in  liberty  itself,  because 
liberty  consists  in  being  led  by  the  Lord,  and  by  his  proprium,  n. 
892,  905,  2872,  2886,  2890,  2891,  2892,  4096,  9586,  9587,  9589, 
9590,  9591.  That  all  liberty  is  from  proprium,  and  its  quality  ac 
cording  thereto,  n.  2880.  What  is  the  quality  of  the  heavenly  pro 
prium,  n.  164,  5660,  8480.  How  the  heavenly  proprium  is  implant 
ed,  n.  1712,  1937,  1947. 

83.  Of  the  hereditary  [principle]  of  man,  spoken  of  above,  n.  70 
to  79,  showing  that  it  is  the  love  of  self  and  of  the  world.  That  all 
men  are  born  into  evils  of  every  kind,  insomuch  that  their  proprium 
is  nothing  but  evil,  n.  210,  215,  731,  874,  875,  876,  987,  1047,  2307, 
2308,  3701,  3812,  8480,  8550,  10,283,  10,284,  10,286,  10,731.  That 
it  is  on  this  account  that  man  is  to  be  born  again,  that  is,  regenerat 
ed,  in  order  that  he  may  receive  a  new  life  from  the  Lord,  n.  3701. 

That  hereditary  evils  are  derived,  increased,  and  accumulated 
from  parents  and  ancestors  in  a  long  backward  series,  and  not  from 
the  lirst  man's  eating  of  the  tree  of  knowledge,  according  to  the 
general  belief,  n.  313,494,  2910,  3469, 3701,  4317,  8550.  That  there 
fore  hereditary  evils  are  at  this  day  more  malignant  than  formerly, 
n.  2122.  That  infants  who  die  such,  and  are  brought  up  in  heaven, 
are  from  their  hereditary  [principle],  nothing  but  evils,  n.  2307,  2308, 
4563.  That  hence  they  are  of  various  dispositions  and  inclinations, 
n.  2300.  That  every  man's  interior  evils  are  from  the  father,  and 
the  exterior  from  the  mother,  n.  3701. 

That  man  superadds  of  himself  new  evils  to  such  as  are  hereditary, 
and  that  these  are  called  actual  evils,  n.  8551.  That  no  one  suffers 
punishment  in  the  other  life  for  hereditary  evils,  but  for  actual  evils, 
which  return,  n.  966,  2308.  That  the  more  malignant  hells  are  kept 
separate  lest  they  should  operate  on  the  hereditary  evils  with  men 
and  spirits,  n.  1667,  8806. 

That  hereditary  evils  are  those  of  the  loves  of  self  and  the  world, 
which  consist  in  man's  loving  himself  more  than  God,  and  the  world 
more  than  heaven,  and  in  making  his  neighbor  of  no  account,  n.  994, 
4317,  5660.  And  forasmuch  as  these  evils  are  contrary  to  the  goods 
of  heaven  and  to  Divine  order,  that  man  cannot  but  be  born  into 
mere  ignorance,  n.  1050,  1902,  1992,  3175.  That  natural  good  is 
connate  with  some,  but  that  nevertheless  it  is  not  good,  because 
prone  to  all  evils  and  falses ;  and  that  that  good  is  not  accepted  in 
heaven  unless  it  be  made  spiritual  good,  n.  2463,  2464,  2468,  3304 
3408,  3469,  3470,  3508,  3518,  7761. 

56 


AND    ITS    HEAVENLY    DOCTRINE.  84 87 


OF  LOVE  TOWARDS  THE  NEIGHBOR,  OR  CHARITY. 

84.  HERE  it  shall  first  be  shown  what  is  meant  by  the  term, 
NEIGHBOR  ;  as  it  is  the  neighbor  who  is  to  be  loved,  and  to 
wards  whom  charity  is  to  be  exercised.     Cnless  this  point  be 
clearly  understood,  charity  may  be  exercised  indiscriminately 
towards  the  evil  and  the  good,  and  thus  become  no  charity  at 
all ;  for  the  evil,  from  the  benefactions  they  receive,  do  evil  to 
the  neighbor,  but  the  good  do  good. 

85.  It  is  a  prevailing  opinion  at  the  present  day.  that  every 
man  is  to  be  considered  as  being  equally  the  neighbor,  and  that 
acts  of  beneficence  are  to  be  performed  towards  every  one  who 
needs  our  assistance.     But  it  is  the  province  of  Christian  pru 
dence  thoroughly  to  scrutinize  the  quality  of  a  man's  life,  and 
to  exercise  charity  towards  him  accordingly.     The  man  who  is 
a  member  of  the  internal  church,  exercises  his  charity  in  this 
manner ;  but  he  Avho  is  of  the  external  church,  because  he 
cannot  so  easily  discern  things,  acts  without  discrimination. 

86.  The  distinctions  of  neighbor,  \vhich  the  member  of  the 
church  ought  well  to  understand,  depend  on  the  degree  of  good 
which  each  man  possesses.     And  since  all  good  proceeds  from 
the  Lord,  the  Lord  himself  is  neighbor  in  the  supreme  sense 
of  the  word,  and  in  the  super-eminent  degree,  and  from  Him 
is  the  origin  of  this  relationship.     Hence  it  follows,  that  as  far 
as  the  Lord  is  resident  with  any  one,  so  far  that   man  is  the 
neighbor ;  and  because  no  one  receives  the  Lord,  that  is,  re 
ceives  good  from  Him,  in  exactly  the  same  manner  as  another 
does,  no  one  can  be  the  neighbor  in  the  same  manner  as  another 
is  ;  for  all  who  are  in  the  heavens,  and  all  the  good  who  are  on 
earth,  differ  from  each  other  as  to  the  degree  of  their  goodness. 
No  two  persons  ever  receive  a  divine  gift  that  is  in  all  respects 
one  and  the  same  :  such  gifts  must  be  various,  that  each  may 
subsist  by  itself.     But  all  these  varieties,  consequently  all  the 
distinctions  which  exist  in  the  relationship  of  neighbor,  which 
depend  on  the  reception  of  the  Lord,  that  is,  on  the  reception 
of  good  from  Him,  can  never  be  known  by  any  man,  nor  indeed 
by  any  angel,  except  in  a  general  manner,  or  with  respect  to 
their  kinds  and  species ;  neither  does  the  Lord  require  any 
thing  more  from  the  members  of  His  church,  than  that  each 
should  live  according  to  what  he  knows. 

87.  Since  every  one  possesses  good  in  a  different  degree,  it 
follows,  that  the  quality  of  that  good  determines  in  what  de 
gree,  and  in  what  proportion,  any  man  is  to  be  considered  as 
our  neighbor.     That  this  is  the  case  is  plain  from  the  Lord's 
parable  concerning  the  man  who  fell  among  thieves,  whom, 
when  half  dead,  the  priest,   and  also  the  Levite,  passed  by  ; 
but  whom  the  Samaritan,  after  pouring  oil  and  wine  into  his 

57 


88  —  90  ON   TIE    NEW    JERUSALEM 


wounds,  and  binding  them  up,  took  upon  his  own  beast, 
brought  to  an  inn,  and  gave  orders  that  care  should  be  taken 
of  him.  This  man,  because  he  did  good  from  a  principle  of 
genuine  charity,  is  called  his  neighbor,  (Lake  x.  29  —  37); 
whence  it  may  be  known  that  they  who  are  influenced  by 
good  are  neighbors  ;  for  the  oil  and  wine  which  the  Samaritan 
poured  into  the  wounds,  signifies  good  and  its  truth. 

88.  From  what  has  now  been  said,  it  is  evident  that  good, 
in  the  universal  sense  of  the  word,  is   the  neighbor,  because 
man  is  the  neighbor  only  according  to  the  quality  of  the  good 
which  he  receives  from  the  Lord.     And  because  good  itself  is 
the  neighbor,  so  also  is  love,  for  all  good  is  from  love  ;  conse 
quently,  every  man  is  the  neighbor  according  to  the  quality  of 
the  love  which  he  possesses  from  the  Lord. 

89.  That  it  is  love  which  constitutes  any  one  the  neighbor, 
and  that  every  man  is  the  neighbor  according  to  the  quality  of 
his  love,  manifestly  appears  ftom  the  case  of  those  who  'are 
influenced  by  the  love  of  self.     Such  persons  acknowledge  as 
neighbor  those  who  love  them  most,  that  is,  they  regard  them 
as  such,  so  far  as  they  favor  their  own  interests.     1'hese  they 
embrace  ;  they  treat  them  with  affection,  confer  on  them  their 
favors,  and  call  them  their  brethren  :  nay  more  ;  because  they 
are  evil,  they  acknowledge  them  as  neighbors  in  proportion  as 
they  love  themselves,  thus  according  to  the  quality  and  extent 
of  their  love.     Men  of  this  description  deduce  the  origin  of 
neighbor  from  self,  and  for  this  reason,  that  love  constitutes 
and  determines  it.    But  those  who  do  not  love  themselves  above 
others,  as  is  the  character  of  all  who  belong  to  the  kingdom  of 
the  Lord,  derive  the  origin  of  neighbor  from  Him  whom  they 
ought  to  love  supremely,  thus  from  the  Lord  ;  and  they  esteem 
every  one  as  neighbor  according  to  the  quality  of  his  love  to 
the  Lord,  thus  according  to  his  reception  of  the  Lord's  love 
in  himself.     Hence  it  is  manifest  what  the  members  of  the 

'church  ought  to  consider  as  the  origin  of  the  relationship  of 
neighbor  ;  and  that  every  one  is  to  be  esteemed  a  neighbor  ac 
cording  to  the  good  which  he  possesses  from  the  Lord  ;  conse 
quently,  that  good  itself  is  the  neighbor. 

90.  That  this  is  the  case,  the  Lord  also  teaches  in  Matthew, 
where,  speaking  of  those  who  had  lived  in  the  practice  of 
good  works,  He  says,  "  that  they  had  given  Him  to  eat,  that 
they  had  given  Him  to  drink,  that  they  had  taken  Him  in,  had 
clothed  Him,  had  visited  Him,  and  had  come  to  Him  when  in 
prison  ;"  and  afterwards,  where  He  says,  "  that  inasmuch  as 
they  had  done  these  things  to  the  least  of  His  brethren,  they 
had  done  them  to  Himself,"  xxv.  34  —  40.  In  these  six  varieties 
of  good,  as   understood  in  the  spiritual  sense,  are   compre 
hended  all  the  particulars  in  the  relationship   of  neighbor. 
Hence,  also,  it  is  evident,  that  when  good  is  loved,  the  Lord 

58 


AND   ITS    HEAVENLY    DOCTRINE.  91 95 

Himself  is  loved  ;  for  it  is  from  the  Lord  that  all  good  proceeds, 
— He  is  in  it,  and  is  good  itself. 

91.  But  not  only  is  man  the  neighbor  in  his  individual  ca 
pacity,  but  also  considered  collectively,  for  a  less  or  a  greater 
society,  the  church,  the  kingdom  of  the  Lord,  and  above  all, 
the  Lord  himself  is  also  the  neighbor.    These  are  our  neighbor, 
and  to  these  we  are  to  do  good  from  a  principle  of  love.    These 
also  constitute  the  ascending  degrees  of  this  relationship  :  for 
a  society  consisting  of  many,  is  the  neighbor  in  a  higher  degree 
than  an  individual ;  our  country  is  so  in  a  still  higher  degree  ; 
the  church  in  a  still  higher  degree  than  our  country  ;  and,  in  a 
degree  higher  still,  the  kingdom  of  the  Lord  :  but  in  the  su 
preme  degree  of  all,  the  Lord  himself  is  the  neighbor.     These 
degrees  of  ascent  are  like  the  steps  of  a  ladder,  at  the  top  of 
which  is  the  Lord. 

92.  The  reason  why  a  society  is  the  neighbor  more  than  an 
individual  man,  is,  because  it  consists  of  many.     Charity  must 
be  exercised  towards  a  society  in  the  same  manner  as  towards 
an  individual,  namely,  according  to  the  quality  of  the  good 
which  it  possesses  ;  consequently,  in  a  manner  totally  different 
towards  a  society  of  well-disposed  persons,  from  what  must  be 
the  case  towards  a  society  of  an  opposite  character.     A  society 
is  loved,  when  its  good  or  welfare  is  consulted,  under  the  influ 
ence  of  the  love  of  good. 

93.  Our  country  is  the  neighbor  more  than  a  society,  be 
cause  it  is  like  a  parent ;  for  therein  a  man  is  born,  and  by  it 
he  is  nourished  and  protected  from  injuries.     It  is  our  duty  to 
do  good  to  our  country  from  a  principle  of  love  according  to  its 
necessities,  which  principally  regard  the  sustenance,  and  the 
civil  and  spiritual  life  of  its  inhabitants.     The  man  who  loves 
his  country,  and  does  good  to  it  from  a  principle  of  benevo 
lence,  when  he  comes  into  the  other  life,  loves  the  kingdom  oi 
the  Lord  ;  for,  in  that  life,  the  kingdom  of  the  Lord  is  his  coun 
try  :  and  he  who  loves  the  kingdom    of  the  Lord,  loves   the 
Lord  himself ;  for  the  Lord  is  all  in  all  in  his  kingdom. 

94.  The  church  is  the  neighbor  more  than   our  country  ; 
for  he  who  consults  the  welfare  of  the  church,  provides  for  the 
souls,  and  for  the  eternal  life,  of  those  who  dwell  in  his  coun 
try.     He,  therefore,  who,  from  love,  provides  for  the  church, 
loves  the  neighbor  in  a  superior  degree  ;  for  he   wishes,  and 
earnestly  desires,  that  heaven  and  the  happiness  of  eternal 
life  may  be  the  portion  of  others. 

95.  The  kingdom  of  the  Lord  is   the   neighbor   in  a  still 
higher  degree  ;  for  his  kingdom  consists  of  all  who  are  influ 
enced  by  good,  both  on  earth  and  in  heaven.  Thus  the  kingdom 
of  the  Lord  is  good,  with  all  its  quality,  in  the  aggregate ;  and 
when  this  is  loved,  the  individuals  who  are  in  good  are  loved 
also. 

59. 


96 99  ON    THE    NEW    JERUSALEM 

96.  These  are  the  degrees  of  the  relationship  of  neighbor 
and,  according  to  these^  love  ascends  in  all  who  are  influenced 
by  the  love  of  the  neighbor.     But  .these  degrees,  are  degrees 
of  successive  order,  in  which  what  is  prior  or  superior  is  to  be 
preferred  to  what  is  posterior  and  inferior.     And  since  the  Lord 
is  the  supreme  degree,  and  is  to  be  regarded  in  each  degree 
as  the  end  to  which  it  tends,  he,  consequently,  is  to  be   loved 
above  all  persons,  and  above  all  things.     Hence  it  may  now  be 
seen,  in  what  manner  love  to  the  Lord  conjoins  itself  with  love 
towards  the  neighbor. 

97.  It  is  a  common  saying,  that  every  man  is  his  own  neigh 
bor,  that  is,  that  every  one  should  first  take  care  of  himself; 
or,  in  other  words,  that  charity  begins  at  home  :  but  the  doctrine 
of  charity  teaches  in  what  sense  this  is  to  be  understood.   Every 
one  ought  to  provide  for  himself  the  necessaries  of  life,  such  as 
food,  raiment,  a  place  of  habitation,  and  other  things  which 
his  situation  in  civil  life   necessarily  requires.      And   this  he 
ought  to  do,  not  only  for  himself,  but  also  for  his  family   and 
his  dependents  ;  and  not  for  the  present  time  only,  but  also  for 
the  future.     For  unless  a  man  provide  for  himself  the  necesSa- 
ries  of  life,  he  cannot  be  in  circumstances  to  exercise  charity, 
being  himself  in  want  of  all  things. 

98.  In  what  sense  every  man  ought  to  consider  himself  as 
his  own  neighbor,  may  appear  from  the  following  comparisons. 
Every  man  ought  to  provide  food  and  raiment  for  his  body ; 
this  must  be  the  lirst  object  of  his  care  ;  but  then  the  end  in 
view  must  be,  to  have  a  sound  mind  in  a  healthy  body.  Every 
man  ought  also  to  pro  vide  for  the  necessary  requirements  of  his 
mind,  that  is,  to  store  it  with  such  things  as  will  raise  it  in  in 
telligence  and  wisdom,  and  thus  qualify  him  for  being  of  ser 
vice  to  his  fellow-citizens,  to  his  country,  to  the    church,  and 
thus  to  the  Lord.     The  man  who   thus  acts,  provides  for  his 
own  spiritual  welfare  to  eternity.     Hence  it  is  obvious  that  the 
end,  whatever  it  be,  is  the  primary  object  of  attention;  for  all 
intermediate  objects  regard  it.     The  case  is  similar  to  that  of 
a  man  who   builds  a  house  :  the  first  thing  he  does  is  to  lay  a 
solid  foundation  ;  and  the  foundation  is  laid  for  the  sake  of  the 
house,  and  the  house  is  built  for  the  purpose  of  being  inhabit 
ed.      But  the  man  who  regards  himself  as  his  nearest  neigh 
bor,  resembles  him  who  considers  the  foundation  of  his  house 
as  the  chief  end,  and  not  the  house  itself,  as  a  place  of  abode : 
whereas  the  habitation  is  the  first  and  ultimate  end  ;  and   the 
house,  with  its  foundation,  is  only  a  means  to  that  end. 

99.  The  end  plainly  shows  the  sense  in  which  a  man  should 
consider  himself  as  his  own  neighbor,  and  provide  for  himselt 
in  the  lirst  instance.     If  his  end  be  to  become  richer   than 
others,  solely  for  the  sake  of  riches,  of  pleasure,  or  of  station, 
and  the  like,  it  is  a  bad  end,  and  such  a  man  does  not  love  his 

,60 


AND   ITS    HEAVENLY    DOCTRINE.  100 103 

neighbor,  but  himself:  but  if,  on  the  contrary,  his  end  be  to 
procure  riches  that  lie  may  thereby  provide  for  the  good  of  his 
fellow-citizens,  of  society  in  general,  of  his  country,  and  of 
the  church;  as,  also,  if  he  procure  for  himself  offices  of  use 
fulness  for  the  same  purposes,  he  loves  his  neighbor.  And  be 
cause  every  man's  first  and  ultimate  end  is  that  which  he  loves 
supremely,  the  end  for  which  he  acts  is  what  constitutes  the 
man  :  for  this  end  is  his  love. 

What  has  hitherto  been  said  has  been  confined  to  the  rela 
tionship  of  neighbor;  love  towards  him,  ORCHAKITY,  shall  now 
be  considered. 

100.  It  is  the  opinion  of  many,   that  charity   consists   in 
giving  to  the  poor,  in  assisting  the  needy,  and  in  doing  good 
indiscriminately  ;  charity,  however,  consists  in  acting  with  pru 
dence,  and  with  a  view  to  good  as  the  result.     He  who  bestows 
his  bounty  on  a  poor  or  needy  villain,  does  evil  to  his  neighbor 
through  such  a  person ;  for  he  thus  confirms  him  in  evil   and 
supplies  him  with  the  means  of  doing  evil  to  others.     The  case 
is  otherwise  with  him  who  supplies  the  wants  of  the  good. 

101.  But  charity  embraces  operations  much  more  extensive 
than  those  which  relate  to  the  relief  of  the  poor  and  needy  :  it 
consists  in  doing  what  is  right  in  every  action  of  life,  and  in 
the  faithful  performance  of  our  duty  in  every  office.     Thus,  if 
a  judge  administers  justice  for  its  own  sake,  he  exercises  charity; 
if  he  punishes  the  guilty,  and  acquits  the  innocent,  he  exer 
cises  charity  ;  for,  in  so  doing,  he  promotes  the  welfare  of  his 
fellow-citizens,  and  of  his  country.     The  Christian  minister, 
again,  who  teaches  truth,  and  leads  the  people  of  his  charge  to 
good,  for  the  sake  of  truth  and  of  good,  exercises  charity :  but 
he  who  does  such  things  from  selfish  and  worldly  motives,  does 
not  exercise  charity,  for  he  does  not  love  his  neighbor,  but  only 
himself. 

102.  The  case  is  similar  in  all  other  instances,  whether  in 
private  or  in  public  life  ;  as  with  the  behavior  of  children  to 
their  parents,  and  of  parents  to  their  children  ;  of  servants  to 
their  masters,  and  of  masters  to  their  servants  ;  of  subjects  to 
their  king,  and  of  kings  to  their  subjects.     In  all  these  cases, 
whoever  performs  his  duty  from  a  principle  of  duty,  and  does 
what  is  just  from  a  principle  of  justice,  exercises  charity. 

103.  The  reason  why  these  things  are  included  in  the  love 
of  the  neighbor,  or  charity,  is,  because,  as  was  said  above, 
every  individual  man  is  the  neighbor,  although  in  a  different 
manner :  a  society,  whether  great  or  -small,  is  the  neighbor 
more  than  the  individual  ;  our  country,  more  than   a  society; 
the  kingdom  of  the  Lord  more  than  cur  country  ;  and  the  Lord 
Himself  above  all ;  and,  in  the  universal  sense,  good,  which 
proceeds  from  the  Lord ;  consequently,  also,  sincerity  and- jus 
tice.     The  man,  therefore,  who  does  good  of  any  kind,  for  its 

61 


104  -  106  ON   THE    NEW   JERUSALEM 


own  sake,  and  tfrho  acts  sincerely  and  justly  for  the  sake  of 
sincerity  and  justice,  loves  the  neighbor,  and  exercises  charity  ; 
for  he  acts  from  the  love  of  good,  sincerity,  and  justice  ;  and, 
consequently,  from  love  to  those  in  whom  good,  sincerity,  and 
justice  dwell. 

104.  Charity,  therefore,  is  an  internal  affection,  from  which 
man  is  desirous  to  do  good,  and  to  do  so  without  the  hope  of 
remuneration  ;  the  delight  of  his  life  consisting  in  thus  acting. 
Those  who  do  good  from  this  internal  affection,  are  influenced 
by  charity  in  ail  that  they  think  and  say,  desire  and  practise. 
It  may  be  said,  that  a  man,  or  an  angel,  is,  as  to  his  interiors, 
charity  itself,  when  he  makes  good  to  be  the  neighbor.  So  wide 
is  the  sphere  of  operation  which  charity  embraces. 

105.  Those  who  propose  to  themselves  the  love  of  self  and 
the  world  as  the  end  of  their  actions,  cannot,  in  any  respect, 
be  influenced  by  charity.    They  do  not  even  know  what  charity 
is,  and  are  utterly  at  a  loss  to  comprehend  how  the  desire  of 
benefiting  their  neighbor,  and  performing  acts  of  kindness  ta 
him,  without  a  view  to  reward,  should  constitute  heaven  in 
man  ;  and  that  there  is  inherent  in  such  affection  a  degree  of 
felicity  equal  to  that  experienced  by  the  angels  in  heaven,  which 
is  ineffable.     The  reason  is,  that  they  imagine,  that  if  they 
were  to  be  deprived  of  the  pleasure  arising  from  honors  and 
riches,  they  should  experience  joy  no  more  :  whereas  it  is  only 
when  such  prospects  are  abandoned,  that  heavenly  joy,  which 
infinitely  transcends  all  other,  commences. 


FROM  THE  ARCANA  CCELESTIA. 

106.  THAT  heaven  is  distinguished  into  two  kingdoms,  one  of 
which  is  called  the  celestial  kingdom,  and  the  other  the  spiritual ; 
the  love  prevailing  in  the  celestial  kingdom  is  love  to  the  Lord,  and 
is  called  celestial  love  ;  and  the  love  prevailing  in  the  spiritual  king 
dom  is  love  towards  the  neighbor,  or  charity,  and  is  called  spiritual 
love,  n.  3325,  3653,  7257,  9002,  9833,  9961.  That  heaven  is  thus 
distinguished,  see  the  work  ON  HEAVEN  AND  HELL,  n.  20  to  28;  and 
that  the  Divine  [principle]  of  the  Lord  in  the  heavens  is  love  to  Him, 
and  charity  towards  the  neighbor,  n.  13  to  19,  in  the  same. 

That  it  cannot  be  known  what  good  is  and  what  truth  is,  unless 
it  be  known  what  love  to  the  Lord  and  love  towards  the  neighbor 
are,  because  all  good  is  of  love,  and  all  truth  is  of  good,  n.  7255, 
7366.  That  to  know  truths,  to  will  truths,  and  to  be  affected  with 
them  for  truths'  sake,  that  is,  because  they  are  truths,  is  charity,  n 
3876,  8877.  That  charity  consists  in  an  internal  affection  of  doing 
truth,  and  not  in  an  external  affection  without  an  internal  one,  n. 
2430,  2442,  3776,  4899,  4956,  8033.  Thus  that  charity  consists  in 
performing  uses  for  the  sake  of  uses,  n.  7038,  8253.  That  charity 


AND    ITS    HEAVENLY    DOCTKINE.  106 

is  the  spiritual  life  of  man,  n.  7081.  That  the  whole  "Word  is  the 
doctrine  of  love  and  charity,  n.  6682,  7262.  That  it  is  unknown  at 
this  day  what  charity  is,  n.  2417,  3398,4776,  6632.  That  neverthe 
less  man  may  know  from  the  light  of  his  own  reason,  that  love  and 
charity  constitute  man  n.  3957,  6273.  Also  that  good  and  truth 
accord  together,  and  that  one  is  of  the  other,  and  so  also  love  and 
faith,  n.  7627. 

That  the  Lord  is  the  neighbor  in  the  supreme  sense,  because  He  is 
to  be  loved  above  all  things  ;  and  hence  that  all  is  the  neighbor  which 
is  from  Him,  and  in  which  He  is, — thus  that  good  and  truth  are,  n. 
2425,  3419,  6706,  6819,  6823,  8124.  That  the  distinction  of  neighbor 
is  according  to  the  quality  of  good,  thus  according  to  the  presence  of 
the  Lord,  n.  6707,  6708,  6709,  6710.  That  every  man  and  every 
society,  also  our  country  and  the  church,  and,  in  a  universal  sense, 
the  kingdom  of  the  Lord,  are  the  neighbor,  and  that  to  do  good  to 
them  according  to  the  quality  of  their  state  from  a  love  of  good,  is  tc 
love  the  neighbor ;  thus  that  the  neighbor  is  their  good,  which  is  to  be 
consulted,  n.  6818  to  6824,  8123.  That  civil  good,  which  is  justice, 
and  moral  good,  which  is  the  good  of  life  in  society,  and  is  called  sin 
cerity,  are  also  the  neighbor,  n.  2915,  4730,  8120,  8121,  8122.  That 
to  love  the  neighbor  does  not  consist  in  loving  his  person,  but  in  loving 
that  with  him  from  which  he  is,  consequently  good  and  truth,  n.  5025, 
10,336.  That  they  who  love  the  person,  and  not  that  which  is  with 
him  from  which  he  is,  love  evil  as  well  as  good,  n.  3820.  And  that 
they  do  good  to  the  evil  as  well  as  to  the  good,  when  nevertheless 
doing  good  to  the  evil  is  doing  evil  to  the  good,  which  is  not  loving 
the  neighbor,  n.  3820,  6703,  8120.  That  the  judge  who  punishes 
the  evil  that  they  may  be  amended,  and  that  the  good  may  not  be 
contaminated  by  them,  loves  the  neighbor,  n.  3820,  8120,  8121. 

That  to  love  the  neighbor  is  to  do  what  is  good,  just,  and  right, 
in  every  work  and  in  every  office,  n.  8120,  8121,  8122.  Hence  that 
charity  towards  the  neighbor  extends  itself  to  every  particular 
which  man  thinks,  wills,  and  does,  n.  8124.  That  to  do  what  is  good 
and  true  is  to  love  the  neighbor,  n.  10,310,  10,336.  That  they  who 
do  this  love  the  Lord,  who  in  the  supreme  sense  is  the  neighbor,  n. 
9212.  That  a  life  of  charity  is  a  life  according  to  the  command 
ments  of  the  Lord ;  and  that  to  live  according  to  Divine  Truths  is 
to  love  the  Lord,  n.  10,143,  10,153,  10,310,  10,578,  10,648. 

That  genuine  charity  is  not  meritorious,  n.  2340,  2373,  2400, 
3887,  6388  to  6393.  Inasmuch  as  it  is  from  internal  affection,  con 
sequently  from  the  delight  of  the  life  of  doing  good,  n.  2373,  2400, 
3887,  6388,  6393.  That  they  who  separate  faith  from  charity,  in 
another  life  hold  faith  and  the  good  works  which  they  have  done  in 
an  external  form  as  meritorious,  n.  2373.  That  they  who  are  in  evils 
from  the  love  of  self  or  the  love  of  the  world,  know  not  what  it  is  to 
do  good  without  a  view  to  reward ;  of  consequence  they  know  not 
what  that  charity  is  which  is  not  meritorious,  n.  8037. 

That  the  doctrine  of  tne  Ancient  Church  was  the  doctrine  of  life, 
which  is  the  doctrine  of  charity,  n.  2487,  2385,  3419,  3420,  4844, 
6628.  That  thence  they  had  intelligence  and  wisdom,  n.  2417, 6629, 
7259  to  7262.  That  intelligence  and  wisdom  increase  immensely  in 
the  other  life  with  those  who  have  lived  a  life  of  charity  in  the  world. 

63 


107  ON    THE   XEW    JKKUSALKM 

n.  1941, 5859.  That  the  Lord  flows  in  with  Divine  Truth  into  charity, 
because  into  the  essential  life  of  man,  n.  2363.  That  the  man  with 
whom  charity  and  faith  are  conjoined  is  like  a  garden  ;  but  like  a 
desert  when  they  are  not  conjoined,  n.  7626.  That  man  recedes 
from  wisdom  in  proportion  as  he  recedes  from  charity ;  and  that 
they  who  are  not  in  charity,  are  in  ignorance  concerning  Divine 
Truths,  however  wise  they  think  themselves,  n.  2416,  2435.  That 
the  angelic  life  consists  in  performing  the  goods  of  charity,  which 
are  uses,  n.  454.  That  the  spiritual  angels,  who  are  they  that  are 
in  the  good  of  charity,  are  forms  of  charity,  n.  553,  3804,  4735. 

That  all  spiritual  truths  regard  charity  as  their  beginning  and  end, 
n.  4353.  That  the  doctrinals  of  the  church  are  of  no  avail,  unless 
they  regard  charity  as  their  end,  n.  2049,  2116. 

That  the  presence  of  the  .Lord  with  men  and  angels  is  according 
to  their  state  of  love  and  charity,  n.  649,  904.  That  charity  is  the 
image  of  God,  n.  1013.  That  love  to  the  Lord,  consequently  the 
Lord,  is  within  charity,  although  man  does  not  know  it,  n.  2227, 
5066,  5067.  That  they  who  live  a  life  of  charity  are  accepted  as 
citizens  both  in  the  world  and  in  heaven,  n.  1121.  That  the  good 
of  charity  is  not  to  be  violated,  n.  2359. 

That  they  who  are  not  in  charity  cannot  acknowledge  and  worship 
the  Lord  except  from  hypocrisy,  n.  2132,  4424,  9833.  That  the 
forms  of  hatred  and  of  charity  cannot  exist  together,  n.  1860. 

107.  To  the  above  shall  be  added  some  particulars  concerning 
the  doctrine  of  love  to  the  Lord,  and  the  doctrine  of  charity,  as  it 
was  held  by  the  ancients  who  constituted  the  church  of  those  times  ; 
in  order  that  the  former  quality  of  that  doctrine,  which  at  this  day 
exists  no  longer,  may  be  known.  The  particulars  are  extracted  from 
the  ARCANA  CCELESTIA,  n.  7257  to  7263. 

The  good  which  belongs  to  love  to  the  Lord,  is  called  celestial ; 
and  the  good  which  belongs  to  love  towards  the  neighbor,  or  charity, 
is  called  spiritual  good.  The  angels  of  the  inmost  or  third  heaven, 
are  in  the  good  of  love  to  the  Lord,  being  called  celestial  angels  ; 
but  the  angels  of  the  middle  or  second  heaven,  are  in  the  good  of 
ove  towards  the  neighbor,  being  called  spiritual  angels. 

The  doctrine  of  celestial  good,  which  is  that  of  love  to  the  Lord, 
is  of  most  wide  extent,  and  at  the  same  time  most  full  of  arcana ; 
being  the  doctrine  of  the  angels  of  the  inmost  or  third  heaven,  which 
.3  such,  that  if  it  were  delivered  from  their  mouths,  scarcely  a 
thousandth  part  of  it  would  be  understood :  the  things  also  which 
it  contains  are  ineffable.  This  doctrine  is  contained  in  the  inmost 
sense  of  the  Word ;  but  the  doctrine  of  spiritual  love,  in  the  inter 
nal  sense. 

The  doctrine  of  spiritual  good,  which  is  that  of  love  towards  the 
neighbor,  is  also  of  wide  extent  and  full  of  arcana,  but  much  less  so 
than  the  doctrine  of  celestial  good,  which  is  that  of  love  to  the  Lord. 
That  the  doctrine  of  love  towards  the  neighbor,  or  charity,  is  of 
wide  extent,  may  appear  from  the  fact,  that  it  reaches  to  all  the 
things  which  man  thinks  and  wills,  consequently  to  all  which  he 
speaks  and  acts,  even  to  the  most  minute  particulars  ;  and  also  from 
the  fact,  that  the  same  charity  does  not  exist  with  two  different 
persons,  and  that  no  two  persons  are  alike  the  neighbor. 

64: 


AND    ITS    HEAVENLY    DOCTRINE.  108 

As  the  doctrine  of  charity  was  so  extensive,  therefore  the  ancients, 
with  whom  it  was  the  very  doctrine  of  the  church,  distinguished 
charity  towards  the  neighbor  into  several  classes,  which  they  again 
subdivided,  and  gave  names  to  each  class,  and  taught  how  charity 
was  to  be  exercised  towards  those  who  are  in  one  class,  and  towards 
those  who  are  in  another ;  and  thus  they  reduced  the  doctrine  and 
the  exercises  of  charity  into  order,  that  they  might  distinctly  fall 
under  the  view  of  the  understanding. 

The  names  which  they  gave  to  those  towards  whom  they  were  to 
exercise  charity  were  several;  some  they  called  the  BLIND,  some  the 
LAME,  some  the  MAIMED,  some  the  POOR,  some  the  MISERABLE  and  AF 
FLICTED,  some  the  FATHERLESS,  some  WIDOWS  ;  but  in  general  they 
called  them,  the  HUNGRY,  to  whom  they  should  give  to  eat,  the  THIRSTY, 
to  whom  they  should  give  to  drink,  STRANGERS,  whom  they  should 
take  in,  the  NAKED,  whom  they  should  clothe,  the  SICK,  whom  they 
should  visit,  and  the  BOUND  IN  PRISON,  to  whom  they  should  come. 

These  names  were  given  from  heaven  to  the  ancients  who  be 
longed  to  the  church,  and  by  those  who  were  so  named  they  under 
stood  those  who  were  .spiritually  such.  Their  doctrine  of  charity 
not  only  taught  who  these  were,  but  also  the  quality  of  the  charity 
to  be  exercised  towards  each  :  hence  it  is,  that  the  same  names  ai*e 
in  the  Word,  and  signify  those  who  are  such  in  a  spiritual  sense. 
The  Word  in  itself  is  nothing  but  the  doctrine  of  love  to  the  Lord, 
and  cf  charity  towards  the  neighbor,  as  the  Lord  teaches :  Thou 
shalt  love  the  Lord  thy  God  with  all  thy  heart,  and  with  all  thy  soul, 
and  with  all  thy  mind  ;  this  is  the  first  and  great  commandment. 
The  second  is  like  unto  it,  Thou  shalt  love  thy  neighbor  as  thyself. 
On  these  two  commandments  hang  all  the  law  and  the  prophets.  Matt. 
xxii.  35,  36,  37,  38.  The  law  and  the  prophets  are  the  whole 
Word. 

The  reason  why  those  same  names  are  in  the  Word,  is,  in  order 
that  the  Word,  which  is  in  itself  spiritual,  might,  in  its  ultimate,  be 
natural ;  and  because  they  who  are  in  external  worship  are  to  exer 
cise  charity  towards  such  as  are  so  named,  and  they  who  are  in  in 
ternal  worship  towards  such  spiritually  understood;  thus  that  the 
simple  might  understand  and  do  the  Word  in  simplicity,  and  the 
wise,  in  wisdom ;  also,  that  the  simple,  by  the  externals  of  charity, 
might  be  initiated  into  its  internals 


OF  FAITH. 

108.  IT  is  impossible  for  any  one  to  know  the  essence  of 
faith,  unless  he  know  the  essence  of  charity  ;  because  where 
there  is  no  charity,  there  is  no  faith :  for  charity  and  faith 
form  a  one,  like  good  and  truth.  What  a  man  loves  or  holds 
dear,  he  esteems  good  ;  and  what  he  believes,  he  esteems  true  : 
whence  it  is  manifest  that  there  is  a  similar  oneness  between 
charity  and  faith,  as  there  is  between  good  and  truth.  The 
[5]  65 


109 114:  ON    THE    NEW    JERUSALEM 

nature  of  their  union  may  be  clearly  seen  from  what  has  been 
said  above  concerning  GOOD  and  TRUTH. 

109.  The  oneness  existing  between  charity  and  faith  is   also 
similar  to  that  between  the   will   and  understanding  in  man, 
for  these  two  faculties  are  the  respective  receptacles  of  good  and 
truth,  the  will  receiving  good,  and  the  understanding,  truth  ; 
thus,  also,  these  two  faculties  receive  charity  and  faith,  for  good 
belongs  to  charity,  and  truth  to  faith.     Every  one  knows  that 
charity  and  faith  reside  with  man,  and  in  man  ;  and,  since 
this  is  the  case,  they  must  reside  in  his  will  and  understanding ; 
for  therein  and  thence  is  all  the  life  of  man.     Man,  it  is  true, 
is  also  endowed  with  memory  ;  but  this  is  only  the  outer  court, 
where  those  things  which  are  to  enter  into  the  understanding 
and  the  will  are  collected  together.     Hence,  it  is  evident,  there 
is  a  union,  or  oneness,  of  faith  and  charity,  like  that   of  the 
will  and  understanding ;  the  nature  of  which   union  may  be 
understood  from  what  has  been  said  above  on  the  WILL  and 
UNDERSTANDING. 

110.  Charity  conjoins  itself  with   faith  in  man,  when   he 
wills  what  he  knows  and  perceives  ;  to  will  has  relation  to  cha 
rity  ; — to  know  and  perceive  to  faith.      Faith  enters  man,  and 
becomes  his  own,  when  he  wills  and  loves  what  he  knows  and 
perceives ;  but  unless  this  be  the  case  it  remains  without  him. 

111.  Faith  is  not  in  reality  faith  in  man,   unless  it  become 
spiritual,  and  it  does  not  become  spiritual  unless  it  belong 
to  his  love  ;  and  it  may  be  said  to  belong  to  his  love  when 
man  embodies  truth  and  good  in  his  life,  that  is,  when  he  lives 
according  to  those  things  which  are  commanded  in  the  Word. 

112.  Faith  is  the  affection  of  truth  arising  from  willing  truth 
purely  for  its  own  sake  ;  and  to  will  truth  for  its  own  sake  is 
the  true  spiritual  principle  of  man  :  being  entirely  distinct  from 
the  natural  principle,  which  consists  in  willing  truth,  not  for 
the  sake  of  truth,  but  for  the  sake  of  personal  glory,  reputation, 
or  gain.     To  will  truth  abstractedly  from  such  motives  is  spi 
ritual,  because  it  is  from  a  Divine  origin.    Whatever  proceeds 
from  a  Divine  origin  is  spiritual ;  and  this  is  conjoined  to  man 
by  h»ve  ;  for  love  is  spiritual  conjunction. 

113.  Man  may  know,  think,  and  understand  much,  but 
when  he  is  left  to  solitary  reflection,  he  rejects  from  himself 
.everything  that  is  not  in  accordance  with  his  ruling  love.  Hence 
;also  he  rejects  such  things  after  the  life  of  the  body,  when  he 
lives  as  a  spirit :  that  alone  remains  in  the  spirit  of  man  which 
has  entered  into  his  love  ;  all  other  things,  after  death,  are 
regarded  by  him  as  foreign,  and  are  cast  out,  because  they 
belong  not  to  his  love.  It  is  said  that  this  takes  place  witn. 
the  spirit  of  man,  because,  after  the  dissolution  of  the  body, 
•man  lives  a  spirit. 

114.  Some  idea  may  be  formed  of  the  good  of  chanty,  and 
66 


AND   ITS    HEAVENLY    DOCTRINE.  115 117 

the  truth  of  faith,  from  the  light  and  heat  of  the  sun.  When 
the  light  which  proceeds  from  the  sun  is  conjoined  with  the 
heat,  as  in  the  spring  and  summer,  all  the  productions  of  the 
earth  germinate  and  flourish;  hut  when  there  is  no  heat  in  the 
light,  as  in  the  time  of  winter,  all  the  productions  of  the  earth 
become  torpid  and  die.  Just  so  it  is  with  the  truth  of  faith, 
which  is  spiritual  light,  and  with  love,  which  is  spiritual  heat. 
Hence,  then,  a  correct  idea  may  be  formed  of  the  state  of  every 
man  .who  is  a  member  of  the  church,  and  also  of  his  quality 
when  his  faith  is  conjoined  to  charity,  and  when  his  faith  is 
separated  from  charity :  in  the  former  case  he  resembles  a 
garden  and  a  paradise  ;  in  the  latter,  a  desert,  or  a  land  cov 
ered  with  snow. 

115.  The  confidence  or  trust,  which   is  said   to   arise  from 
faith,  and  which  is  called  essential  saving  faith,  is  not  spiritual 
confidence,  or  trust,  but  merely  natural,  when  it  is  from  faith 
alone.     Spiritual  confidence  or  trust  has  its  essence  and  life 
from  the  good  of  love,  but  not  from  faith  separate  from  that 
good.     The  confidence  of  faith  separate  from  good  is  dead  ;  on 
which  account  true  confidence  is  impossible  for  those  who  live 
in  the  practice  of  evil ;  neither  is  that  confidence  which  leads  to 
the  expectation  of  obtaining  salvation  on  account  of  the  Lord's 
merit  with  the  Father,  whatever  may  have  been  the  nature  of 
a  man's  life,  a  confidence  founded  on  truth.     All  who  possess 
spiritual  faith,  have  a  confidence  that  they  shall  be  saved  by 
the  Lord  ;  for  they  believe  that  the  Lord  came  into  the  world 
to  give  eternal  life  to  those  who  believe  in  Him,  and  who  live 
according  to  the  precepts  which  He  taught ; — that  He  regene 
rates  them,  and   renders  them   meet  for   heaven  ; — and  that 
He  alone  effects  this,  from  pure  mercy,  and  without  the  aid  of 
man. 

116.  To  believe  those  things  which  are  taught  in  the  Word, 
or  which  are  enforced  by  the  doctrine  of  the  church,  and  not, 
at  the  same  time,  to  live  according  to  them,  appears,  indeed, 
as  if  it  were  faith,  and  by  such  faith  some  suppose   they   are 
saved  ;  but  by  this  alone  no  one  can  be  saved ;  for  it  is  merely 
persuasive   faith,    the   real   nature    of  which    shall    now    be 
explained. 

117.  Faith  is  persuasive,  when  the  Word  and  the  doctrine 
of  the  church  are  believed  and  loved,  not  for  the  sake  of  truth 
and  a  life  according  to  it,  but  for  the  sake  of  grain,  of  honor,  and 
reputation  for  learning,  as  ends  ;  wherefore,  tney  who  entertain 
tlii,s  faith,  do  not  look  to  the  Lord  and  to  heaven,  but  to  them 
selves  and  the  world.     Those  who  aspire  after  great  things  in 
the  world,  and  are  covetous  of  extensive  possessions,  areundei 
a  stronger  persuasion  of  the  truth  of  what   is   taught  by   the 
church,  than  those  whose  aims  are  more  humble,  and  whose 
desires  are  more  moderate.     The  reason  is,  that  the  former 

67 


11$,   119  ON    THE   NEW    JERUSALEM 

regard  the  doctrine  of  the  church  only  as  the  means  of  attain 
ing  their  own  ends  ;  and  in  proportion  as  the  ends  are  coveted, 
the  means  are  loved,  and  are  also  believed.  But  the  real  case 
stands  thus.  So  far  as  men  are  inlamed  by  the  love  of  self 
and  the  world,  and  from  such  excitement  speak,  preach,  and 
act,  they  are  under  the  influence  of  the  above  mentioned  per 
suasion,  and  they  know  no  otherwise  than  that  all  is  reality  ; 
but  when  the  ardor  of  those  affections  has  abated,  or  is  removed, 
they  believe  but  little,  and  oftentimes,  nothing  at  all.  From 
this  it  is  evident,  that  persuasive  faith  is  the  faith  of  the  lips 
only,  and  not  of  the  heart,  and  that  in  itself  it  is  no  faith. 

118.  Those  who  possess  persuasive  faith  do  not  know  from 
any  internal  enlightenment  whether  what  they  teach  be  true 
or  false  ;  neither,  indeed,  do  they  care,  provided  it  be  believed 
by  the  vulgar  ;  for  they  have  no  affection  of  truth  for  its  own 
sake  ;  and  hence  they  abandon  their  faith,  whenever  they  are 
deprived  of  honor  and  gain,  excepting  when  their  reputation  is 
in  danger  of  being  injured.     Persuasive  faith  does  not  exist 
internally  with  man,  but  stands  without,  in  the  memory  only, 
whence  it  is  taken  whenever  it  is  required  to  be   taught.      On 
this  account,  both  that  faith  and  the  truths  belonging  to  it  are 
dissipated  after  death  ;  for  then  there  remains  only  so  much  ol 
faith  as  is  within  man,  that  is,  as  is  rooted  in  good  and  has 
thus  become  a  part  of  the  life. 

119.  Those  who  have  only  this  persuasive  faith  are  described 
by  the  Lord  in  the  gospel  by  Matthew,  where  He  says :  Many 
will  say  to  Me,  in  that  day,  Lord,  Lord,  have  we  not  prophesied 
in  Thy  name,  and  in  Thy  name  have  cast  out  devils,  and  in  Thy 
name  done  many  wonderful  works  ?     And  then  will  I  prof  ess 
unto  them,  I  never  knew  you  /  depart  from  Me  ye  that  woi^k 
iniquity,  chap.  vii.  22,  23.     Also  in  Luke  :  Then  shall  ye  begin 
to  say,  We  have  eaten  and  drunk  in  Thy  p)*esence,  and  Thou  hast 
taught  in  our  streets.  But  He  shall  say,  I  tell  you,  1  know  you 
not  whence  ye  are  /  depart  from  Me,  all  ye  workers  of  iniquity, 
chap.  xiii.  26,  27.     The  same  persons  are  understood  also  by 
the  five  foolish  virgins  who  had  no  oil  in  their  lamps,  and  who 
are  thus  described  in  Matthew :  Afterwards  came  also  the  oth 
er  virgins,  saying,  Lord,  Lord,  open  to  us.     But  He  answered 
and  said,  Verily,  I  say  unto  you,  1  know  you  not,  chap,  xxv 
11,  12.     Oil  in  lamps,  signifies  the  good  of  lore  in  faith. 


68 


AND    ITS    HEAVENLY    DOCTKINE.  120,    121 


FROM  THE  ARCANA  CCELE8TIA. 

*4v  THAT  they  who  do  not  know  that  all  things  in  the  universe 
hava  i,lation  to  TRUTH  and  GOOD,  and  to  the  conjunction  of  both, 
tha*  au /thing  may  be  produced,  do  not.  know  that  all  things  of  the 
church  have  relation  to  FAITH  and  LOVE,  and  to  the  conjunction  of 
both,  tLat  the  church  may  be  in  man,  n.  7752  to  7762,  (J18G,  9224. 
That  all  thmgs  in  the  universe  which  are  according  to  Divine  order 
have  relation  to  good  and  truth,  and  to  their  conjunction,  n.  2451, 
3166,  4390,4409,  5232,  7256,  10,122,  10,555.  That  truths  are  of 
faith  and  goods  are  of  love,  n.  4353,  4997,  7178,  10,367.  This  is  the 
reason  that  good  and  truth  have  been  treated  of  in  this  doctrine ; 
wherefore  from  what  has  been  adduced,  conclusions  may  be  drawn 
respecting  faitn  and  love;  and  it  may  be  known  what  their  quality 
is  when  they  are  conjoined,  and  what  it  is  when  they  are  not  con 
joined,  by  putting  love  in  the  place  of  good,  and  faith  in  the  place 
of  truth,  and  making  applications  accordingly. 

That  they  who  do  not  know  that  all  and  singular  things  in  man 
have  relation  to  the  UNDERSTANDING  and  WILL,  and  to  the  conjunc 
tion  of  both,  in  order  that  man  may  be  man,  do  not  know  clearly 
that  all  things  of  the  church  have  relation  to  FAITH  and  LOVE,  and 
to  the  conjunction  of  both,  in  order  that  the  church  may  be  with 
man,  n.  2231,  7/62,  7753,  7754,  9224,  9995,  10,122.  That  man  has 
two  faculties,  th«i  understanding  and  the  will,  n.  641,  803,  3623, 
3939.  That  the  understanding  is  designed  for  receiving  truths, 
consequently  the  things  of  faith ;  and  the  will  for  receiving  goodsj 
consequently  the  chmgs  of  love,  n.  9300,  9930,  10,064.  This  is  the 
reason  why  the  \\  ill  and  understanding  have  been  also  treated  of  in 
this  doctrine :  for  from  what  has  been  adduced,  conclusions  may  be 
drawn  respecting  /aah  and  love,  and  it  may  be  known  what  their 
quality  is  when  they  are  conjoined,  and  what  it  is  when  they  are  not 
conjoined,  by  considering  love  as  in  the  will,  and  faith  as  in  the  un 
derstanding. 

That  they  who  do  uot  know  that  man  has  an  internal  and  an  ex 
ternal,  or  an  INTERNAL  and  EXTERNAL  MAN,  and  that  all  things  of 
heaven  have  relation  to  the  internal  man,  and  all  things  of  the  world 
to  the  external,  and  that  their  conjunction  is  like  the  conjunction  of 
the  spiritual  world  and  the  natural  world,  do  not  know  what  SPIRIT 
UAL  FAITH  and  SPIRITUAL  LOVE  are,  n.  4392,  5132,  8610.  That 
there  is  an  internal  and  an  external  man,  and  that  the  internal  is  the 
spiritual  man,  and  the  external  the  natural,  n.  978,  1015,  4459,  6309, 
9701  to  9709.  That  faith  is  so  far  spiritual,  consequently  so  far 
faith,  as  it  is  in  the  internal  man  ;  and  love  likewise,  n.  1504,  3987, 
8444.  And  that  so  far  as  the  truths  which  are  of  faith  are  loved,  so 
far  they  become  spiritual,  n.  1594,  3987.  This  is  the  reason  why 
the  internal  and  external  man  have  been  treated  of,  for  from  what  has 
been  adduced,  conclusions  may  be  drawn  respecting  faith  and  love, 
what  their  quality  is  when  they  are  spiritual,  and  what  when  they 
are  not  spiritual ;  consequently  how  far  they  are  of  the  church,  and 
how  far  they  are  not  of  the  church. 

121.  That  faith  separate  from  love  or  charity  is  like  the  light  of 

69 


121  ON    THE   NKW    JKRUSALiiM 

winter,  in  which  all  things  on  earth  are  torpid,  and  no  hai  vests, 
fruits,  or  flowers,  are  produced ;  but  that  faith  with  love  or  charity 
is  like  the  light  of  spring  and  summer,  'n  which  all  things  flourish 
and  are  produced,  2231,  3146,  3412,  3413.  That  the  wintry  light  oi 
faith  separate  from  charity  is  changed  into  thick  darkness  when  light 
from  he'aven  flows  in ;  and  that  they  who  are  in  that  faith  then  come  in 
to  blindness  and  stupidity,  n.  3412,  3413.  That  they  who  separate 
faith  from  charity,  in  doctrine  and  life,  are  in  darkness,  consequently 
in  ignorance  of  truth,  and  in  falses,  for  these  are  darkness,  n.  9186. 
That  they  cast  themselves  into  falses,  and  into  evils  thence,  n.  3325, 
8094.  The  errors  and  falses  into  which  they  cast  themselves,  n.  4721, 
4730,  4776,  4783,  4925,  7779,  8313,  8765,  9224.  That  the  Word  is 
shut  to  them,  n.  3773,  4783,  8780.  That  they  do  not  see  or  attend 
to  all  those  things  which  the  Lord  so  often  spake  concerning  love 
and  charity,  and  concerning  their  fruits,  or  goods  in  act,  concerning 
which,  n.  1017,  3416.  That  neither  do  they  know  what  good  is,  nor 
consequently  what  celestial  love  is,  nor  what  charity  is,  n.  2507,  3603, 
4126,  9995. 

That  faith  separate  from  charity  is  no  faith,  n.  654,  724,  1162, 
1176,  2049,  2116,  2340,  2349,  2419,  3849,  3868,  6348,  7039, 
7842,  9782.  That  such  a  faith  perishes  in  the  other  life,  n.  2228, 
5820.  That  when  faith  alone  is  assumed  as  a  principle,  truths  are 
contaminated  by  the  falsehood  of  the  principle,  n.  2433.  That  such 
persons  do  not  suffer  themselves  to  be  persuaded,  because  it  is 
against  their  principle,  n.  2385.  That  doctrinals  concerning  faith 
alone  destroy  charity,  n.  6353,  8094.  That  they  who  separate  faith 
from  charity  were  represented  by  Cain,  by  Ham,  by  Reuben,  by  the 
first-born  of  the  Egyptians,  and  by  the  Philistines,  n.  3325,  7097, 
7317,  8093.  That  they  who  make  faith  alone  saving,  excuse  a  life 
of  evil,  and  that  they  who  are  in  a  life  of  evil  have  no  faith,  because 
they  have  no  charity,  n.  3865,  7766,  7778,  7790,  7950,  8094. 
That  they  are  inwardly  in  the  falses  of  their  own  evil,  although  they 
do  not  know  it,  n.  7790,  7950.  That  therefore  good  cannot  be  con 
joined  to  them,  n.  8981,  8983.  That  in  the  other  life  they  are  against 
good,  and  against  those  who  are  in  good,  n.  7097,  7127,  7317,  7502 
7945,  8096,  8313.  That  those  who  are  simple  in  heart  and  yet  wise, 
iviiow  what  the  good  of  life  is,  thus  what  charity  is,  but  not  what 
faith  separate  is,  n.  4741,  4754. 

That  all  things  of  the  church  have  relation  to  good  and  truth,  con 
sequently  to  charity  and  faith,  n.  7752, 7753,  7754.  That  the  church 
ii  not  with  man  before  truths  are  implanted  in  his  life,  and  thus  be 
come  the  good  of  charity,  n.  3310.  That  charity  constitutes  the 
church,  and  not  faith  separate  from  charity,  n.  809,  916,  1798,  1799, 
1834,  1844.  That  the  internal  of  the  church  is  charity,  n.  1899, 
7755.  Hence  that  there  is  no  church  where  there  is  no  charity,  n. 
4766,  5826.  That  the  church  would  be  one  if  all  were  regarded  from 
charity,  although  men  might  differ  as  to  the  doctrinals  of  faith  and 
the  rituals  of  worship,  n.  1286,  1316,  1798,  1799,  1834,  1844,  2385, 
2982,  3267,  3451.  How  much  of  good  would  be  in  the  church  if 
charity  were  regarded  in  the  first  place,  and  faith  in  the  second,  n. 
6269,  6272.  That  every  church  begins  from  charity,  but  in  process 
of  time  turns  aside  to  faith,  and  at  length  to  f-iith  alone,  n.  1834 
70 


AND    ITS    HEAVENLY   DOCTRINE.  121 

1835,  2231,  4683,  8094.  That  there  is  no  faith  at  the  last  time  of  the 
church,  because  there  is  no  charity,  n.  1843.  That  the  worship  of 
the  Lord  consists  in  a  life  of  charity,  n.  8254,  8256.  That  the  qua 
lity  of  the  worship  is  according  to  the  quality  of  the  charity,  n.  2190. 
That  the  men  of  the  external  church  have  an  internal  if  they  are  in 
charity,  n.  1100,  1102,  1151,  1153.  That  the  doctrine  of  the  ancient 
churches  was  the  doctrine  of  life,  which  is  the  doctrine  of  charity, 
and  not  the  doctrine  of  faith  separate,  n.  2417,  2385,  3419,  3420, 
4844,  6628,  7259  to  7262. 

That  the  Lord  inseminates  and  implants  truth  in  the  good  of  cha 
rity  when  he  regenerates  man,  n.  2663,  2189,  3310.  That  otherwise 
the  seed,  which  is  the  truth  of  faith,  cannot  take  root,  n.  880.  That 
then  goods  and  truths  increase,  according  to  the  quality  and  quantity 
of  the  charity  received,  n.  1016.  That  the  light  of  a  regenerate  per 
son  is  not  from  faith,  but  from  charity  by  faith,  n.  854.  That  the 
truths  of  faith,  when  man  is  regenerated,  enter  with  the  delight  of 
affection,  because  he  loves  to  do  them,  and  that  they  are  reproduced 
with  the  same  affection,  because  the  truths  and  the  affection  cohere, 
n.  2484,  2487,  3040,  3066,  3074,  3336,  4018,  5893. 

That  they  who  live  in  love  to  the  Lord,  and  in  charity  towards  the 
neighbor,  lose  nothing  to  eternity,  because  conjoined  to  the  Lord ; 
but  that  it  is  otherwise  with  those  who  are  in  separate  faith,  n.  7506, 
7507.  That  man  remains  such  as  is  his  life  of  charity,  not  such  as 
his  separate  faith,  n.  8256.  That  all  the  states  of  delight  of  those 
who  have  lived  in  charity,  return  in  the  other  life,  and  increase  im 
mensely,  n.  823.  •  That  heavenly  blessedness  flows  from  the  Lord 
into  charity,  because  into  the  very  life  of  man;  but  not  into  faith 
without  charity,  n.  2363.  That  in  heaven  all  are  regarded  from 
charity,  and  none  from  separate  faith,  n.  1258,  1394.  That  all  are 
associated  in  the  heavens  according  to  their  loves,  n.  7085.  That 
no  one  is  admitted  into  heaven  by  thinking,  but  by  willing  good,  n. 
2401,  3459.  That  unless  doing  good  is  conjoined  with  willing  good 
and  with  thinking  good,  there  is  no  salvation,  neither  any  conjunc 
tion  of  the  internal  man  with  the  external,  n.  3987.  That,  the  Lord, 
and  faith  in  him,  are  received  by  no  others  in  the  other  life,  than 
those  who  are  in  charity,  n.  2340. 

That  good  is  in  a  perpetual  desire  and  consequent  endeavor  of 
conjoining  itself  with  truths,  and  charity  with  faith,  n.  9206,  9207, 
9495.  That  the  good  of  charity  acknowledges  its  own  truth 
of  faith,  and  the  truth  of  faith  its  own  good  of  charity,  n.  2429,  3101, 
3102,  3161,  3179,  3180,  4358,  5407,  5835,  9637.  That  hence  there 
is  a  conjunction  of  the  truth  of  faith  and  good  of  charity,  con 
cerning  which,  n.  3834,  4096,  4097,  4301,  4345,  4353,  4364,  4368, 
5365,  7623  to  7627,  7752  to  7762,  8530,  9258,  10,555.  That  their 
conjunction  is  like  a  marriage,  n.  1094,  2173,  2503.  That  the  law 
of  marriage  is  that  two  be  one,  according  to  the  Word  of  the  Lord, 
n.  10,130,  10,168,  10,169.  So  also  faith  and  charity,  n.  1094,  2173, 
2503.  That  therefore  faith  which  is  faith,  is,  as  to  its  essence, 
charity,  n.  2228,  2839,  3180,  9783.  That  as  good  is  the  esse  of  a 
thing,  and  truth  the  existere  thence,  so  also  is  charity  the  esse  of  a 
church,  and  faith  the  existere  thence,  n.  3409,  3180,  4574,  5002, 
9144.  That  the  truth  of  faith  lives  from  the  good  of  charity,  con- 

71 


121  ON   THE   NEW   JERUSALEM 

sequently,  that  a  life  according  to  the  truths  of  faith  is  charity,  n, 
1589,  1947,  2579,  4070,  4096,  4097,  4736,  4757,  4884,  5147,  5928, 
9154,  9667,  9841,  10,729.  That  faith  cannot  exist  but  in  charity, 
and  if  not  in  charity,  that  there  is  no  good  in  faith,  n.  2261,  4868. 
That  faith  is  not  alive  with  man  when  he  only  knows  and  thinks  the 
things  of  faith,  but  when  he  wills  them,  and  from  will  cfoes  them,  n. 
9224. 

That  there  is  no  salvation  by  faith,  but  by  a  life  according  to  the 
truths  of  faith,  which  life  is  charity,  n.  379j  889,  2228,  4663,  4721. 
That  they  are  saved  who  think  from  the  doctrine  of  their  church 
that  faith  alone  saves,  if  they  do  what  is  just  for  the  sake  of  justice, 
and  good  for  the  sake  of  good,  for  thus  they  are  in  charity  notwith 
standing,  n.  2442,  3242,  3459,  3463,  7506,  7507.  That  if  a  mere 
cogitative  faith  could  save,  all  would  be  saved,  n.  2364,  10,659. 
That  charity  constitutes  heaven  with  man,  and  not  faith  without  it, 
n.  3815,  3513,  3584,  9832,  10,714,  10,715,  10,721,  10,724.  That  in 
heaven  all  are  regarded  from  chanty,  and  not  from  faith,  n.  1258, 
1394,  2364,  4802.  That  the  conjunction  of  the  Lord  with  man.  is 
not  by  faith,  but  by  a  life  according  to  the  truths  of  faith,  n.  9380, 
10,143,  10,153,  10,310,  10,578,  10,645,  10,648.  That  the  Lord  is 
the  tree  of  life,  the  goods  of  charity  the  fruits,  and  faith  the  leaves, 
n.  3427,  9337.  That  faith  is  the  lesser  Inminary,  and  good  the 
larger,  n.  30  to  88. 

That  the  angels  of  the  Lord's  celestial  kingdom  do  not  know 
what  faith  is,  so  that  they  do  not  even  name  it,  but  that  the  angels 
of  the  Lord's  spiritual  kingdom  speak  of  faith,  because  they  reason 
concerning  truths,  n.  202,  203,  337,  2215,  3246,  4448,  9166  10,786 
That  the  angels  of  the  Lord's  celestial  kingdom  say  only,  yea,  yea 
or  nay,  nay,  but  that  the  angels  of  the  Lord's  spiritual  kingdom  rea 
son  whether  it  be  so  or  not  so,  when  there  is  discourse  concerning 
spiritual  truths,  which  are  of  faith,  n.  2715, 3246,  4448,  9166,  10,786, 
where  the  Lord's  words  are  explained,  Let  your  discourse  be  yea, 
yea,  nay,  nay  /  what  is  beyond  these  is  from  evtf.  Matt.  v.  37.  The 
reason  why  the  celestial  angels  are  such,  is,  because  they  admit  the 
truths  of  faith  immediately  into  their  lives,  and  do  not  deposit  them 
first  in  the  memory,  as  the  spiritual  angels  do ;  and  hence  the  celes 
tial  angels  are  in  the  perception  of  all  things  of  faith,  n.  202,  585, 
597,  607,  784,  1121,  1387,  1398,  1442,  1919,  5113,  5897,6367,7680, 
7877,  1521,  8780,  9935,  9995,  10,124. 

That  trust  or  confidence,  which  in  an  eminent  sense  is  called  sav 
ing  faith,  exists  with  those  otaly  who  are  in  good  as  to  life,  conse 
quently,  with  those  who  are  in  charity,  n.  2982,  4352,  4683,  4689, 
7762,  8240,  9239  to  9245.  That  few  know  what  that  confidence  is, 
n.  3868,  4352. 

What  difference  there  is  between  believing  those  things  which 
are  from  God,  and  believing  in  God,  n.  9239,  9243.     That  it  is  one 
thing  to  know,  another  to  acknowledge,  and  another  to  have  faith, 
n.  896,  4319,  5664.     That  there  are  scientifics  of  faith,  rationals  of 
faith  and  spirituals  of  faith,  n.  2504,  8076.     That  the  first  thing  is 
the  acknowledgment  of  the  Lord,  n.  10,083.     That  all  which  flows 
in  with  man  from  the  Lord  is  good.  n.  1614,  2016,2751,2882,  2883 
2891.  2892,  2904,  6193,  7643.  9128.' 
72 


AND   ITS   HEAVENLY    DOCTRINE.  121,  122 

That  there  is  a  persuasive  faith,  which  nevertheless  is  not  faith, 
n.  2340,  2682,  2689,  3417,  3865,  8148. 

That  it  appears  from  various  reasonings  as  though  faith  were 
prior  to  charity,  but  that  this  is  a  fallacy,  n.  3324.  That  it  may  be 
known  from  the  light  of  reason,  that  good,  consequently  charity,  is 
in  the  first  place,  and  truth,  consequently  faith,  in  the  second,  n. 
6273.  That  good,  or  charity,  is  actually  in  the  first  place,  or  is  the 
first  principle  of  the  church,  and  truth,  or  faith,  is  in  the  second 
place,  or  is  the  second  principle  of  the  church,  although  it  appears 
otherwise,  n.  3324,  3325,  3330,  3336,  3494,  3589,  3548,  3556,  3570, 
3576,3603,3701,3995,4337,4610,4925,  4926,  4928,  4930,  5351, 
6256,  6269,  6272,  6273,  8042,  8080,  10,110.  That  the  ancients  dis 
puted  concerning  the  first  principle  or  first-begotten  of  the  church, 
whether  it  be  faith  or  whether  it  be  charity,  n.  367,  2435,  3324. 

122.  That  the  twelve  disciples  of  the  Lord  represented  the  church 
as  to  all  things  of  faith  and  charity  in  the  complex,  as  did  also  the 
twelve  tribes  of  Israel,  n.  2129,  3354,  3488,  3858, 6397.  That  Peter, 
James,  and  John  represented  faith,  charity,  and  the  goods  of  charity 
in  their  order,  n.  3750.  That  Peter  represented  faith,  n.  4738,  6000, 
6073,6344,  10,087,  10,580;  and  that  John  represented  the  goods 
of  charity,  see  the  preface  to  the  18th  and  22nd  chapters  of  Genesis. 
That  there  would  be  no  faith  in  the  Lord,  because  no  charity,  in 
the  last  time  of  the  church,  was  represented  by  Peter's  thrice  deny 
ing  the  Lord  before  the  cock  crew  the  third  time ;  for  Peter  there, 
in  a  representative  sense,  is  faith,  n.  6000,  6073.  That  cock-crow 
ing,  as  well  as  twilight,  signifies  in  the  Word  the  last  time  of  the 
church,  n.  10,134.  And  that  three  or  thrice,  signifies  what  is  com 
plete  to  the  end,  n.  2788,  4495,  5159,  5198,  10,127.  The  like  is  sig 
nified  by  the  Lord's  saying  to  Peter,  when  Peter  saw  John  follow 
the  Lord,  What  is  it  to  thee,  Peter  ?  follow  thou  me,  John;  for  Peter 
said  of  John,  What  [is]  this  [man]  ?  John  xxi.  21,  22;  n.  10,087. 
That  John  lay  on  the  breast  of  the  Lord,  because  he  represented 
the  good  of  charity,  n.  3934,  10,081.  That  the  good  of  charity  con 
stitutes  the  church,  is  also  signified  by  the  words  of  the  Lord  from 
the  cross  to  John  :  Jesus  saw  his  mother,  and  the  disciple  ivhom  lu 
loved,  who  stood  by,  and  lie  said  to  his  mother,  Woman,  behold  thy 
son  :  and  he  said  to  that  disciple,  behold  thy  mother  /  and  from  that 
hour  that  disciple  took  her  to  himself.  John  xix.  26,  27.  John  sig 
nifies  the  good  of  charity,  and  woman  and  mother,  the  church ;  and 
the  whole  passage  signifies  that  the  church  will  be  where  the  good 
of  charity  is ;  that  woman  in  the  Word  means  the  church,  see  n. 
252,  253,  749,  770,  3160,  6014,  7337,  8994.  And  likewise  mother, 
n.  289,  2691,  2717,  3703,  4257;  5580,  8897,  10,490.  That  all  the 
names  of  persons  and  places  in  the  Word  signify  things  abstractedly 
from  them,  n.  768  1888,  4310,  4442,  10  329. 


73 


123 125  ON   THE   NEW    JERUSALEM 


OF    PIETY. 

123.  MANY  believe  that  spiritual  life,  or  the  life  which  leads 
to  heaven,  consists  in  piety,  in  external  sanctity,  and  the  re 
nunciation  of  the  world:  yet  piety  without  charity,   external 
without  internal  sanctity,  and  a  renunciation  of  the  world 
without  a  life  in  the  world,   do  not  constitute  spiritual   life. 
Life  truly  spiritual  consists  in  piety  from  charity ;  in  external 
sanctity  from  internal  sanctity  ;  and  in  a  renunciation   of  the 
world  during  a  life  in  the  world. 

124.  Piety  consists  in  thinking  and  speaking  piously ;  in 
devoting  much  time  to  prayer ;  in  behaving  with  becoming 
humility  during  that  time  ;  in  frequenting  places  of  public  wor 
ship,  and  attending  devoutly  to  the  discourses  delivered  there  ; 
in  receiving  the  sacrament  of  the  holy  supper  frequently  every 
year ;  and  in  a  due  observance  of  the  various  other  parts  of 
Divine  worship,  according  to  th«  appointments  of  the  church. 
But  the  life  of  charity  consists  in  cultivating  good  will  towards 
the  neighbor,  and  endeavoring  to  promote  his  interest ;  in  being 
guided  in  all  our  actions  by  justice  and  equity,  good  and  truth, 
and  in  this  manner  discharging  every  duty ;  in  one  word,  the 
life  of  charity  consists  in  the  performance  of  uses.      Divine 
worship  primarily  consists  in  the  life  of  charity,  and  secondarily 
in  that  of  piety  ;  he,  therefore,  who  separates  the  one  from  the 
other,  that  is,  who  lives  in  the  practice  of  piety,  and  not  at  the 
same  time  in  the  exercise  of  charity,  does  not  worship  God. 
He  thinks,  indeed,  of  God,  yet  not  from  God,  but  from  him 
self  :  he  thinks  of  himself  continually,  and  not  at  all  of  the 
neighbor  ;  and  even  if  he  does  think  of  the  neighbor,  it  is  with 
disesteem,  unless  he  be  like  himself.     He  likewise  thinks  of 
heaven  as  a  reward,  and  he  entertains  in  his  mind  the  idea 
of  merit,  and  also  the  love  of  self,  together  with  a  contempt  or 
neglect  of  uses,  and  thus  of  the  neighbor ;  while  at  the  same 
time  lie  trusts  in  himself  that  he  is  blameless.     Hence  it  may 
be  seen,  that  the  life  of  piety,  separate  from  the  life  of  charity, 
is  not  the  spiritual  life  which  is  essential  to  Divine   worship. 
See  Matt.  vi.  7,  8. 

125.  External  sanctity  is  like  external  piety,  and  is  not  holy 
with  man,  unless  his  internal  be  holy  ;  for  the  quality  of  man's 
internal  determines  that  of  his  external,  since  the  latter  pro 
ceeds  from  the  former,  as  action  from  its  cause :  external  sanc 
tity,  therefore,  without  internal,  is  natural   and  not  spiritual. 
Hence  it  is  that  external  sanctity  is  found  with  the  evil  as  well 
as  with  the  good  ;  and  they  who  place  the  whole  of  Divine  wor 
ship  in  it,  are,  for  the  most  part,  extremely  ignorant ;  that  is, 
they  are  destitute  of  the  knowledge  of  good  and  truth,  which 
yet  form  the  real  sanctities  that  are  to  be  known,,  believed,  and 
loved,  because  they  are  from  God,  and  God  is  in  them.    Inter 


AND    ITS    HEAVENLY    DOCTRINE.  126 128 

nal  sanctity,  therefore,  consists  in  loving  good  and  truth,  jus 
tice  and  sincerity,  for  their  own  sakes.  So  far  also  as  man  thus 
loves  these,  so  far  lie  is  spiritual,  and  his  worship  is  spiritual, 
because  so  far  he  is  desirous  of  knowing  them  and  of  doing 
them  :  but  so  far  as  he  does  not  thus  love  them,  he  is  natural, 
and  bis  worship  is  natural ;  and  so  far  he  is  unwilling  either 
to  know  them  or  to  do  them.  External  worship,  without  in 
ternal,  may  be  compared  to  the  life  of  the  respiration  without 
the  life  of  the  heart ;  but  external  worship  arising  from  inter 
nal  may  be  compared  to  the  life  of  the  respiration  conjoined 
to  the  life  of  the  heart. 

120.  As  regards  a  renunciation  of  the  world :  it  is  the  opinion 
of  many,  that  to  renounce  the  world,  and  to  live  in  the  spirit 
and  not  in  the  flesh,  means  to  reject  all  worldly  concerns,  es 
pecially  riches  and  honors;  to  be  continually  engaged  in  pious 
meditation  on  God,  on  salvation,  and  on  eternal  life ;  to  devote 
one's  whole  life  to  prayer,  to  the  reading  of  the  Word,  and  the 
perusal  of  pious  books  ;  and  to  suifer  self-inflicted  pain.  This, 
however,  is  not  what  is  meant  by  renouncing  the  world.  To 
renounce  the  world  is  to  love  God  and  to  love  the  neighbor ; 
and  a  man  loves  God  when  he  lives  according  to  his  command 
ments  ;  and  he  loves  the  neighbor  when  he  performs  uses.  In 
order  therefore  that  man  may  receive  the  life  of  heaven,  it  is 
necessary  that  he  should  live  in  the  world,  and  engage  in  the 
various  offices  and  businesses  of  life.  A  life  of  abstraction 
from  secular  concerns  is  a  life  of  thought  and  faith  separate 
from  a  life  of  love  and  charity  ;  and  in  such  a  life,  the  princi 
ple  which  prompts  man  to  desire  and  to  promote  the  good  of 
the  neighbor,  must  necessarily  perish.  When  this  is  the  case, 
the  spiritual  life  becomes  like  a  house  without  a  foundation, 
which  either  gradually  sinks  to  the  ground,  or  becomes  full 
of  clefts  and  clunks,  or  totters  till  it  falls. 

127.  That  to  do  good  is  to  worship  the  Lord,  appears  from 
the  words  of  the  Lord  Himself:  Therefore  whosoever  heareth 
these  sayings  of  Mine,  and  doeth  them,  I  will  liken  him  unto  a 
ivise  man  who  built  his  house  upon  a  rock. — And  every  one 
that  heareth  these  sayings  of  Mine,  and  doeth  them  not,  shall 
be  likened  unto  a  foolish  man  who  built  his  house  upon  the  sand. 
Matt.  vii.  24,  27 ;  Luke  vi.  47,  48,  49. 

128.  From  these  particulars  it  may  be  clearly  seen,  that  a 
life  of  piety  is  valuable,  and  is  acceptable  to  the  Lord,  so  far 
as  a  life  of  charity  is  conjoined  with  it ;  for  this  is  the  primary, 
and  such  as  the  quality  of  this  is,  such  is  that  of  the  former. 
Also,  that  external  sanctity  is  of  value,  and  is  acceptable  to 
the  Lord,  so  far  as  it  proceeds  from  internal  sanctity  ;  for 
such  as  the  quality  of   this  is,  such  is  that  of   the    former. 
And  also,  that  the  renunciation  of  the  world  is  of  value,  and 
is  acceptable  to  the  Lord,  so  far  as  it  is  practised  in  the  world  ; 

75 


129  ON    THE    NEW    JERUSALEM 

for  they  renounce  the  world  who  remove  the  love  of  self  and 
the  world,  and  act  justly  and  sincerely  in  every  office,  in  every 
business,  and  in  every  work,  from  an  interior,  thus  from  a  hea 
venly  origin ;  which  origin  dwells  in  a  man's  life  when  he  acts 
rightly,  sincerely,  and  justly  because  it  is  according  to  the 
Divine  laws. 


FROM  THE  ARCANA  CCELESTIA. 

129.  THAT  a  life  of  piety  without  a  life  of  charity,  is  of  no  avail 
[to  salvation],  but  when  united  therewith  conduces  to  it,  n.  8252,  et 
seq.  That  external  sanctity  without  internal  sanctity  is  not  holy,  n. 
2190, 10,177.  Of  the  quality  of  those  in  another  life,  who  have  lived 
in  external  sanctity,  and  not  from  internal  sanctity,  n.  951,  952. 

That  there  is  an  internal  and  external  of  the  church,  n.  1098. 
That  there  is  internal  worship  and  external  worship,  and  the  qualitv 
of  each,  n.  1083,  1098,  1100,  1151,  1153.  That  internals  are  what 
constitute  worship,  n.  1175.  That  external  worship  without  internal, 
is  no  worship,  n.  1094,  7724.  That  there  is  an  internal  in  worship, 
if  man's  life  is  a  life  of  charity,  n.  1100,  1151,  1153.  That  man  is 
in  true  worship  when  he  is  in  love  and  charity,  that  is,  when  he  ia 
in  good  of  life,  n.  1618,  7724,  10,242.  That  the  quality  of  worship 
is  according  to  good,  n.  2190.  That  essential  worship  consists  in  a 
life  according  to  the  precepts  of  the  church  derived  from  the  Word, 
n.  7884,  9921,  10,143,  10,153,  10,195,  10,645. 

That  true  worship  is  from  the  Lord  with  man,  not  from  man  him 
self,  n.  10,203,  10,299.  That  the  Lord  desires  worship  from  man  for 
the  sake  of  man's  salvation,  and  not  for  the  sake  of  his  own  glory,  n. 
4593,  8263, 10,646.  That  man  believes  that  the  Lord  desires  worship 
for  the  sake  of  glory ;  but  that  they  who  thus  believe  know  not  what 
.Divine  glory  is,  nor  that  it  consists  in  the  salvation  of  the  human 
race,  which  man  partakes  of,  when  he  attributes  nothing  to  himself, 
and  when  he  removes  his  proprium  by  humiliation;  because  the 
Divine  is  then  first  able  to  now  in,  n.  4347,  4593,  5957,  7550,  8263, 
10,646.  That  humiliation  of  heart  with  man  exists  from  an  ac 
knowledgment  of  himself,  which  is,  that  he  is  nothing  but  evil,  and 
that  he  can  do  nothing  from  himself;  and  from  a  consequent  ac 
knowledgment  of  the  Lord,  which  is,  that  nothing  but  good  is  from 
the  Lord,  and  that  he  can  do  all  things,  n.  2327,  3994,  7478.  That 
the  Divine  cannot  flow  in  except  into  an  humble  heart,  since  so  far 
as  man  is  in  humiliation,  so  far  he  is  absent  from  his  proprium,  and 
of  consequence  from  the  love  of  self,  n.  3994,  4347,  5957.  Hence 
that  the  Lord  does  not  desire  humiliation  for  his  o\vn  sake,  but  for 
man's  sake,  that  man  may  be  in  a  state  for  receiving  the  Divine,  n. 
4357,  5957.  That  worship  is  not  worship  without'  humiliation,  n. 
2327,  2423.  8873.  The  quality  of  external  humiliation  without  in 
ternal,  n.  5420,  9377.  The  quality  of  humiliation  of  heart,  which 
is  internal  humiliation,  n.  7478.  That  humiliation  of  heart  does  not 
exist  with  the  evil,  n.  7640. 
76 


AND    ITS    HEAVENLY    DOCTRINE.  130 133 

That  they  who  have  not  charity  and  faith  are  in  external  worship 
without  internal  worship,  n.  1200.  That  il  the  love  of  self  and  of 
the  world  reigns  interiorly  with  man,  his  worship  is  external  without 
internal,  however  it  may  appear  in  its  external  form,n.  1182, 10,307, 
10,308,  10,309.  That  external  worship  in  which  the  love  of  self 
reigns  inwardly,  as  is  the  case  with  those  who  are  of  Babylon,  is 
profane,  n.  1304,  1306,  1307,  1308,  1321,  1322,  1326.  That  to  imi 
tate  heavenly  affections  in  worship,  when  man  is  in  evils  from  the 
love^of  self,  is  infernal,  n.  10,309.  '  4 

What  the  quality  of  external  worship  is  when  it  proceeds  from 
internal,  and  when  it  does  not,  may  be  seen  and  concluded  from 
what  has  been  said  and  adduced  above  concerning  the  INTERNAL 
and  EXTERNAL  MAN. 

Further  particulars  concerning  those  who  renounce  the  world  and 
those  who  do  not  renounce  it,  their  quality,  and  their  lot  in  the  other 
life,  may  be  seen  in  the  work  ON  HEAVEN  AND  HELL,  under  the  fol 
lowing  heads :  Of  the  Eich  and  Poor  in  Heaven,  n.  357  to  365 ;  and 
Of  the  Life  that  leads  to  Heaven  n.  528  to  535. 


OF  CONSCIENCE. 

130.  CONSCIENCE  is  formed  in  man  from  his  religion,  accord 
ing  to  his  inward  reception  of  the  same. 

131.  With  the  man  who  is  a  member  of  the  church,  con 
science  is  formed  by  means  of  the  truths  of  faith  derived  from 
the  Word,  or  by  teaching  from  the  Word,  according  to  the 
reception  of  those  truths  in  ihe  heart ;  for  when  man  knows 
the  truths  of  faith,  and,  after  his  own  manner,  assents  to  them, 
and  carries  them  into  practice,  he  acquires  conscience  ;.  by 
reception  in  the  heart  is  meant  reception  in  the  will,  for  man's 
will  is  what  is  called  the  heart.     Hence  it  is,  that  they  who 
have  conscience  speak  from  the  heart  in  all  that  they  say,  and 
act  from  the  heart  in  all  that  they  do.     The  mind  of  such  per 
sons  is  simple  or  undivided,  for  they  act  in  accordance  with 
what  they  understand,  and  believe  to  be  true  and  good. 

132.  A  conscience  approaching  nearer  to  perfection  may  be 
enjoyed  by  those  who  are  more  enlightened  in  the  truths  of 
faith,  and  whose  perception  is  clearer,  than  can  be  possessed 
by  others  who  are  less  enlightened,  and  whose  perception  is 
obscure. 

133.  The  real  spiritual  life  of  man  resides  in  a  true  con 
science,  for  that  is  the  proper  abode  of  his  faith  conjoined  to 
charity.     Hence,  with  those  who  possess  it,  to  act  from  con 
science  is  to  act  from  their  own  spiritual  life,  and  to  act  con 
trary  to  conscience  is  to  act  contrary  to  that  life.     Hence  also 
it  is,  that  such  persons  enjoy  the  tranquillity  of  peace  and 
internal  happiness  when  they  act  according  to  the  dictates  ot 

77 


134: 138  ON    THE   NEW   JERUSALEM 

conscience,  and  that  they  experience  perturbation  and  pain  ot 
mind  when  these  are  disregarded.  This  mental  pain  is  com 
monly  called  remorse  of  conscience. 

134.  Man   is   endowed  with  a  conscience  of  what  is  good, 
and  a  conscience  of  what  is  just ;  the  conscience  of  good  is  that 
of  the  internal  man,  and  the  conscience  of  what  is  just  is  that 
of  the  external  man.     The  former  of  these  consists  in  acting 
according  to  the  precepts  of  faith  from  internal  aifection  ; — the 
latter,  in  acting  according  to  civil  and  moral  laws  from  external 
affection.     They  who  have  the  conscience  of  what  is  good,  have 
also  the  conscience  of  what  is  just ;  and  they  who  have  only  the 
conscience  of  what  is  just,  possess  the  means  of  obtaining  the 
conscience  of  what  is  good,  and  also  do  obtain  it  when  they  are 
instructed. 

135.  Conscience,  in  those  who  are  in  charity  towards  the 
neighbor,  is  the  conscience  of  truth,  because  it  is  formed  by 
means  of  the  faith  of  truth  ;  but  in  those   who  are  in  love  to 
the  Lord,  it  is  the  conscience  of  good,  because  it  is  formed  by 
means  of  the  love  of  truth  ;  the  conscience  of  these  is  of  a  higher 
order,  and  is  called  the  perception  of  truth  from  good.     Those 
who  possess  the  conscience  of  truth  belong  to  the   Lord's  spi 
ritual  kingdom  ;  but  those  who  possess  the  conscience  of  good, 
which  is  superior,  and  is  called  perception,  belong  to  the  Lord's 
celestial  kingdom. 

136.  The  real  nature  of  conscience  shall  now  be  illustrated 
by  examples.     If  one  man  be  in  possession   of  another's  pro 
perty  whilst  the  other  is  ignorant  of  it,  and  thus  have  it  in  his 
power  to  retain  it  without  fear  of  the  law,  or  the  loss  of  honor 
and  reputation,  and  yet  restores  it  to  the  other  because  it  is  not 
his  own,  he  has  conscience  ;  for  in  thus  acting  he  does  good  for 
its  own  sake,  and  acts  justly  for  the  sake  of  justice.     Again: 
/f  a  person  has  it  in  his  power  to  obtain  an  office  of  distinction, 
but  knows  that  another  person  who  is  also  a  candidate   for  it 
possesses  talents  that  might  qualify  him  for  being  more  service 
able  to  his  country,  and  on  that  declines  the  competition,  he 
has  a  good  conscience.     And  so  in  all  other  cases. 

137.  From  these  instances  it  may  be  concluded  of  what 
quality  they  are  who  are  devoid  of  conscience  ;  they  are  known 
from  their  being  of  an  opposite  description.      Thus  they  who 
for  the  sake  of  gain  represent  as  just  what  is  unjust,  and  as 
good  what  is  evil,  and  the  contrary,  have  no  conscience ;  nor, 
indeed,  do  they  know  what  conscience  is  ;  and  if  they  are  in 
structed  respecting  it,  they  do  not  believe,  and  some  are  even 
unwilling  to  know.     Such,  then,  is  the  quality  of  those  who, 
in  all  their  transactions,  have  respect  only  to  themselves  and 
the  world. 

138.  Those  who  have  not  received  conscience  during  their 
abode  in  this  world,  cannot  receive  it  in  the  other  life,  and  thus 

78 


AND    ITS    HEAVENLY    DOCTRINE.  139 

cannot  be  saved.  The  reason  of  this  is,  that  they  have  no 
plane  into  which  heaven,  that  is,  the  Lord  through  heaven, 
may  flow,  and  by  means  of  which  he  may  operate  upon  them, 
and  thus  lead  them  to  himself;  for  conscience  is  the  plane  and 
receptacle  of  the  influx  of  heaven. 


FROM  THE  ARCANA  ^COELESTIA. 

139.  OF  CONSCIENCE.  That  they  who  have  no  conscience,  do  not 
know  what  conscience  is,  n.  7490,  9121.  That  there  are  some  who 
laugh  at  conscience,  when  they  hear  what  it  is,  n.  7217.  That  some 
believe  that  conscience  is  nothing;  some  that  it  is  a  sad,  painful, 
natural  something,  arising  from  bodily  or  worldly  causes ;  and  some, 
that  it  is  an  effect  of  religion  on  the  minds  of  the  vulgar,  n.  950. 
That  some  know  not  that  they  have  conscience,  when  yet  they  have 
it,  n.  2380. 

That  the  good  have  conscience,  but  not  the  evil,  n.  831,  965, 7490. 
That  they  who  are  in  love  to  God  and  in  love  towards  their  neighbor, 
have  conscience,  n.  2380.  That  conscience  chiefly  resides  with  those 
who  are  regenerated  by  the  Lord,  n.  977.  That  they  who  are  in 
truths  alone,  and  not  in  a  life  according  to  them,  have  no  conscience, 
n.  1076,  1077,  1919.  That  they  who  do  good  from  neural  good, 
and  not  from  religion,  have  no  conscience,  n.  6208. 

That  man's  conscience  is  derived  from  the  doctrine  of  his  church, 
or  from  some  religious  principle,  and  is  according  tiiereto,  n.  9112. 
That  conscience  is  formed  with  man  from  those  things  which  are  of 
his  religion,  and  which  he  believes  to  be  truths,  n.  1077,  2053,  9113. 
That  conscience  is  an  internal  bond,  by  which  man  is  obliged  to 
think,  speak,  and  do  good ;  and  by  which  he  is  withheld  from  think 
ing,  speaking,  and  doing  evil ;  and  this  not  for  the  sake  of  self  and 
the  world,  but  for  the  sake  of  good,  truth,  justice,  and  uprightness, 
n.  1919,  9120.  That  conscience  is  an  internal  dictate,  suggesting 
what  ought  to  be  done,  and  what  ought  not  to  be  done,  n.  1919, 
1935.  That  conscience  is  in  its  essence  a  conscience  of  what  is 
true  and  right,  n.  986,  8081.  That  the  new  will  with  the  spiritual 
regenerate  man  is  conscience,  n.  928,  1023,  1043,  1044,  4299,  4328, 
4493,  9115,  9596.  That  the  spiritual  life  of  man  is  from  conscience, 
n.  9117. 

That  there  is  a  true  conscience,  a  spurious  conscience,  and  a  false 
conscience,  concerning  which,  see  n.  1033.  That  conscience  is  more 
true,  in  proportion  as  it  is  formed  from  more  genuine  truths,  n.  2053, 
2063,  9114.  That,  in  general,  conscience  is  two-fold,  interior  and 
exterior,  and  that  interior  conscience  is  that  of  spiritual  good,  which 
in  its  essence  is  truth,  and  that  exterior  conscience  is  that  of  moral 
and  civil  good,  which  in  its  essence  is  sincerity  and  justice,  and,  in 
general,  uprightness,  n.  8042,  10,296. 

That  pain  of  conscience  is  anxiety  of  mind  on  account  of  injustice, 
insincerity,  and  any  evil,  which  a  man  believes  to  be  against  God,  and 

79 


139,  140  ON    THE    NEW    JERUSALEM 

against  the  good  of  the  neighbor,  n.  7217.  That  if  anxiety  is  felt 
when  a  man  thinks  evil,  it  is  from  conscience,  n.  5470.  That  pain  of 
conscience  is  an  anguish  felt  on  account  of  the  evil  which  man  does, 
and  also  on  account  of  the  privation  of  good  and  truth,  n.  7217.  Since 
temptation  is  a  combat  of  truth  and  the  false  in  the  interiors  of  man, 
and  since  in  temptations  there  is  pain  and  anxiety,  that  therefore 
none  are  admitted  into  spiritual  temptations,  but  those  who  have 
conscience,  n.  847. 

That  they  who  have  conscience  speak  and  act  from  the  heart,  n. 
7935,  9114.  That  they  who  have  conscience  do  not  swear  in  vain, 
2842.  That  they  who  have  conscience  are  in  interior  blessedness 
when  they  do  what  is  good  and  just  according  to  conscience,  n.  9118. 
That  they  who  have  conscience  in  the  world,  have  conscience  in  the 
other  life,  and  are  there  amongst  the  happy,  n.  965.  That  the  influx 
of  heaven  flows  into  conscience  with  man,  n.  6207,  6213,  9122.  That 
the  Lord  governs  the  spiritual  man  by  means  of  conscience,  which 
is  an  internal  restraint  to  him,  n.  1835,  1862.  That  they  who  have 
conscience,  have  interior  thought ;  but  that  they  who  have  no  con 
science,  have  only  exterior  thought,  n.  1919,  1935.  That  they  who 
have  conscience,  think  from  the  spiritual  [principle],  but  that  they 
who  have  no  conscience,  think  only  from  the  natural  [principle],  n 
1820.  That  they  who  have  no  conscience,  are  only  external  men, 
n.  4459.  That  the  Lord  governs  those  who  have  no  conscience  by 
external  restraints,  which  are  all  those  things  which  are  of  the  love 
of  self  and  of  the  world,  and  which  consequently  relate  to  the  fear 
of  the  loss  of  reputation,  honor,  office,  gain,  or  wealth,  and  the  fear 
of  the  law,  and  of  the  loss  of  life,  n.  1077,  1080,  1835.  That  they 
who  have  no  conscience,  and  yet  suffer  themselves  to  be  governed 
by  these  external  restraints,  are  capable  of  discharging  the  duties 
of  high  offices  in  the  world,  and  of  doing  good,  as  well  as  those  who 
have  conscience ;  but  the  former  do  it  in  an  external  form,  and  from 
external  obligations ;  whereas  the  latter  do  it  in  an  internal  form, 
and  from  internal  obligations,  n.  6707. 

That  they  who  have  no  conscience  would  destroy  conscience  with 
those  who  have  it,  n.  1820.  That  they  who  have  no  conscience  in 
the  world,  have  no  conscience  in  the  other  life,  n.  965,  9122.  Hence 
that  those  who  are  in  hell  have  no  torment  of  conscience  for  then- 
evils  in  the  world,  n.  965,  9122. 

Who  and  of  what  quality,  and  how  troublesome,  the  scrupulously 
conscientious  are,  and  what  they  correspond  to  in  the  spiritual  world, 
n.  5386,  5724. 

That  they  who  are  in  the  Lord's  spiritual  kingdom,  have  conscience, 
and  that  it  is  formed  in  their  intellectual  part,  n.  8&3,  865,  875,  895, 
927,.  1043,  1044,  1555,  2256,  4328,  4493,  5113,  6367,  8521,  9506, 
9935,  9995,  10,124.  That  it  is  otherwise  with  those  who  are  in  the 
Lord's  celestial  kingdom,  n.  927,  2256,  5113.  6367,  8521,  9935, 9995, 
10,124. 

140.  OF  PERCEPTION.  That  perception  consists  in  seeing  what 
is  true  and  good  by  influx  from  the  Lord,  n.  202,  895,  7680,  9128. 
That  perception  exists  only  with  those  who  are  in  the  good  of  love 
from  the  Lord  to  the  Lord,  n.  202,  371,  1442,  5227.  That  percep 
tion  exists  with  those  in  heaven,  who  whilst  they  lived  in  the  world 
80 


AND    ITS    HEAVENLY    DOCTRINE.  140,    141 

brought  the  doctrinals  of  the  church  which  are  derived  from  the 
Word  immediately  into  the  life,  and  who  did  not  first  commit  them 
to  memory ;  that  thus  the  interiors  of  their  minds  were  formed  to  the 
reception  of  the  Divine  influx  ;  and  that  thence  their  understanding 
is  in  heaven  in  continual  enlightenment,  n.  104,  495,  503,  521,  586, 
1616,  1791,  5145.  That  they  know  innumerable  things,  and  are  im 
mensely  wise,  n.  2718,  9543.  That  they  who  are  in  perception,  do 
not  reason  concerning  the  truths  of  faith,  and  that  if  they  reasoned 
their  perception  would  perish,  n.  585,  1398,  5897.  That  they  who 
believe  that  they  know  and  are  wise  from  themselves,  cannot  have 
perception,  n.  1386.  That  the  learned  do  not  comprehend  what 
this  perception  is, — from  experience,  n.  1387. 

That  they  who  are  in  the  Lord's  celestial  kingdom,  have  percep 
tion  ;  but  they  who  are  in  the  spiritual  kingdom,  have  no  percep 
tion,  but  conscience  in  its  place,  n.  805,  2144,  2155,  8081.  That 
the^y  who  are  in  the  Lord's  celestial  kingdom  do  not  think  from 
faith,  like  those  in  the  Lord's  spiritual  kingdom,  because  they  who 
are  in  the  celestial  kingdom  are  in  perception  from  the  Lord  of  all 
things  of  faith,  n.  202,  597,  607,  784,  1121,  1387,  1398,  1442,  1919, 
7680,  7877,  8780.  Wherefore  the  celestial  angels  say  concerning 
the  truths  of  faith  only,  Yea,  yea,  or  Nay,  nay,  because  they  per 
ceive  them  and  see  them ;  but  the  spiritual  angels  reason  concerning 
the  truths  of  faith,  whether  a  thing  be  so  or  not,  n.  2715,  3246,  4448, 
9166,  10,786;  where  the  words  of  the  Lord  are  explained,  Let  your 
discourse  be  Yea,  yea,  Nay,  nay :  ivhat  is  beyond  1hese  is  from  evil, 
Matt.  v.  37.  That  the  celestial  angels,  because  they  know  the  truths 
of  faith  from  perception,  are  not  even  willing  to  name  faith,  n.  202, 
337.  The  distinction  between  the  celestial  angels  and  the  spiritual 
angels,  n.  2088,  2669,  2708,  2715,  3235,  3240,  4788,  7068,  8521, 
9277,  10,295.  Of  the  perception  of  those  who  were  of  the  most 
ancient  church,  which  was  a  celestial  church,  n.  125,  597,  607,  784, 
895,  1121,  5121. 

That  there  is  interior  and  exterior  perception,  n.  2145,  2171,  2831, 
5920.  That  there  exists  in  the  world  a  perception  of  justice  and 
equity,  but  seldom  a  perception  of  spiritual  truth  and  good,  n.  2831, 
5937,  7977.  That  the  light  of  perception  is  altogether  different 
from  that  of  confirmation;  and  that  it  is  not  like  it,  although  it  may 
appear  so  to  some  persons,  n.  8521,  8780. 


OF  LIBERTY. 

141.  ALL  liberty  is  the  offspring  of  love ;  for  what  a  man 
loves  he  performs  freely  ;  hence,  all  liberty  originates  in  the 
will ;  for  what  a  man  loves  he  also  wills :  and  because  love  and 
will  constitute  the  life  of  man,  so  also  does  liberty.  Hence  it 
may  readily  be  seen  what  liberty  is,  namely,  that  it  is  of  the 
love  and  the  will,  and  thence  of  the  lite  of  man;  whence  it  is 
that  what  a  man  does  from  liberty,  appears  to  him  as  if  it  pro 
ceeded  from  his  very  self. 

[6]  81 


1  *2 144:  ON    THE    NEW    JERUSALEM 

142.  When  man  does  evil  from  liberty,  it  appears  to  him  as 
if  it  were  liberty,  when  yet  it  is  slavery,  because  it  arises  from 
the  love  of  self  and  of  the  world,  and  the  love  of  these  is  from 
hell :   and,  after   death,  such  liberty  is  actually  turned  into 
slavery,  for  then  the  man  who  has  been  led  by  it  becomes  r» 
degraded  slave  in  hell.     But  when  man  does  good  from  liberty, 
he  does  in  reality  enjoy  liberty,  because  it  proceeds  from  love 
to  the  Lord  and  from  love  towards  the  neighbor,  and  the  love 
of  these  is  from  heaven.     This  liberty  also  remains  with  mail 
after  death,  and  then  becomes  liberty  in  the  highest  sense  of 
the  word  ;  for  he  who  has  lived  in  it  on  earth,  becomes  in  hea 
ven  like  a  son  in  his  father's  house.     This  the  Lord  teaches 
where  He  says  :   "  Whosoever  committeth  sin  is  the  servant  of 
sin.     And  the  servant  abidtth  not  in  the  house  for  ever  •  but 
the  son  abideth  for  ever.     If  the  Son  therefore  shall  niake  you 
free,  ye  shall  be  free  indeed"  John  viii.  34,  35,  36.     Now,  be 
cause  all  good  is  from  the  Lord,  and  all  evil  from  hell,  it   fol 
lows,  that  true  liberty  consists  in  being  led  by  the  Lord,  and 
slavery  in  being  led  by  hell. 

143.  Man  has  the  liberty  of  thinking  evil  and  falsity,  and 
of  doing  the  same,  so  far  as  he  is  not  restrained  by  the  laws, 
in  order  that  he  may  be  capable  of  being  reformed  ;  for  goods 
and  truths  must  be  implanted  in  his  love  and  in  his  will,  that 
they  may  be  incorporated  with  his  life  ;  and  this  cannot  be 
effected  unless  he  have  the  liberty  of  thinking  evil  and  falsity, 
as  well  as  good  and  truth.  This  liberty  is  granted  to  every  man 
by  the  Lord  ;  and  so  far  as  he  rejects  evil  and  falsity,  when  he 
is  thinking  of  good  and  truth,  the  Lord  implants  these  in  his 
love  and  in  his  will,  consequently  in  his  life,  and  thus  reforms 
him.     Now,  whatever  is  inseminated  in  the  mind  while  in  a 
Btate  of  liberty,  remains ;  but  what  is  inseminated  by  com 
pulsion  does  not  remain,  because  it  is  not  from  the  will  of  the 
man  himself,  but  from  the  will  of  him  who  compels.     Hence, 
also,  it  is,  that  worship  performed  from  liberty  is  pleasing  to 
the  Lord,  and  that  worship  from  compulsion  is  not  so  ;  for  the 
former  worship  is  from  love,  but  the  latter  is  not  so. 

144.  Although  the  liberty  of  doing  good  and  the  liberty  of 
doing  evil  appear  externally  alike,  they  are  as  different  and  as 
distant  from  each  other  as  heaven  is  from  hell.     The  liberty  of 
doing  good  also  is  from  heaven,  and  is  called  heavenly  liberty  ; 
but  the  liberty  of  doing  evil  is  from  hell,  and  is  called  infernal 
liberty.     So  far  as  man  is  in  the  one  state  of  liberty,  so  far  he 
is  removed  from  the  other  ;  for  no  man  can  serve  two  masters. 
Matt.  vi.  24.     The  same  truth  is  also  manifest  from  the  fact, 
that  they  who  are  in  a  state  of  infernal  liberty  think  it  compul 
sion  and  slavery  not  to  be  allowed  to  will  evil  and  to  think 
falsity  at  their  pleasure  ;  while,  on  the  contrary,  they  who  are 

82 


AND    ITS    HEAVENLY    DOCTKINK.  145 — 148 

in  a  state  of  heavenly  liberty  ablioi  willing  evil  mid  thinking 
falsity,  and  would  feel  tormented  if  compelled  to  do  so. 

145.  And  because  acting  from  liberty  appears  to   man   like 
acting  from  his  proprium,  heavenly  liberty  may  hence  be  called 
the  heavenly  proprium,  and  infernal  liberty  the  infernal  pro- 
priurn.     The  infernal  proprium  is  that  into  which  man  is  born, 
and  is  evil ;  but  the  heavenly  proprium  is  that  into  which  man 
is  brought  by  regeneration,  and  is  good. 

146.  From  this  it  may  clearly  appear  that  FREE  WILL  con 
sists  in  doing  good  from  choice  or  will,  and  that  they  who  suiter 
themselves  to  be  led  by  the  Lord  are  in  it;   and  they  are  led 
by  the  Lord,  who  love  good  and  truth  for  their  own  sakes. 

147.  Man  may  readily  discern  of  what  quality   his  liberty 
is,  from  the  nature  of  the  delight  which  he  experiences  when 
he  thinks,  speaks,  acts,  hears,  and  sees ;  for  all  delight  is  of 
love. 


FROM  THE  ARCANA  CCELESTIA. 

148.  THAT  all  liberty  is  of  love  or  affection,  for  what  a  man  loves, 
he  does  freely,  n.  2870,  3158,  8907,  8990,  9585,  9591.  As  liberty 
is  of  love,  that  it  is  the  life  of  everyone,  n.  2873.  That  there  is  hea 
venly  liberty  and  infernal  liberty,  n.  2870,  2873',  2874,  9589,  9590. 
That  heavenly  liberty  is  of  the  love  of  good  and  truth,  n.  1947,  2870, 
2872.  And  because  the  love  of  good  and  truth  is  from  the  Lord, 
that  being  led  by  the  Lord  is  true  liberty,  n.  892,  905,  2872,  2886, 
2890,  2891,  2892,  9096,  9586,  9587  to  9591.  That  man  by  regene 
ration  is  introduced  into  heavenly  liberty  by  the  Lord,  n.  2874, 
2875,  2882,  2892.  That  man  ought  to  possess  liberty,  that  he  may 
be  capable  of  being  regenerated,  n.  1937,  1947,  2876,  2881,  3145, 
3158,  4031,  8700.  That  otherwise  the  love  of  good  and  truth  can 
not  be  implanted  in  and  appropriated  to  man,  so  as  to  nppear  his 
own,  n.  2877,  2879,  8700,  2880,  2888.  That  nothing  is  conjoined  to 
man  which  is  done  in  compulsion,  n.  2875,  8700.  That  if  man  could 
be  reformed  by  compulsion,  all  would  be  saved,  n.  2881.  That 
compulsion  is  hurtful  in  reformation,  n.  4031. 

That  worship  from  liberty  is  worship,  but  not  worship  from  com- 
'pulsion,  n.  1947,  2880,  7349,  10,097.  That  repentance  should  take 
place  in  a  free  state,  and  that  what  is  done  in  a  forced  state  is  of 
no  avail,  n.  8392.  What  forced  states  are,  n.  8392. 

That  man  is  allowed  to  act  from  the  liberty  of  reason,  in  order 
that  good  maybe  provided  for  him,  and  that  therefore  man  is  in  the 
liberty  of  thinking  and  willing,  and  even  of  doing  evil,  so  far  as  the 
laws  do  not  forbid  him,  n.  10,777.  That  man  is  kept  by  the  Lord 
between  heaven  and  hell,  in  equilibrium,  that  he  may  be  in  liberty 
for  the  sake  of  reformation,  n.  5982,  6477,  8209,  8907.  That  what 
is  inseminated  in  liberty  remains,  but  not  what  is  inseminated  in 
compulsion,  n.  9588,  10,777.  That  therefore  liberty  is  never  taken 

83 


148,  149  ON  THE  NEW  JERUSALEM 

away  from  any  one,  n.  2876,  2881.  That  no  one  is  compelled  by 
the  Lord,  n.  1937,  1947.  How  the  Lord  leads  man  by  means  of 
liberty  into  good;  that  by  mea-ns  oi  liberty  he  turns  him  from  e\-il, 
and  inclines  him  to  good,  so  gently  and  tacitly  that  the  man  knows 
no  other  than  that  all  proceeds  from  nimself,  n.  9587. 

That  for  a  man  to  compel  himself  is  from  liberty,  but  not  for  him 
to  be  compelled,  n.  1937, 1947.  That  man  ought  to  compel  himself 
to  resist  evil,  n.  1937,  1947,  7914.  And  also  to  do  good  as  from  him 
self,  but  still  to  acknowledge  that  it  is  from  the  Lord,  n.  2883, 2891, 
2892,  7914.  That  man  has  a  stronger  liberty  in  the  combats  of 
temptations,  in  which  he  conquers,  since  he  then  interiorly  compels 
himself  to  resist  evils,  although  it  appears  otherwise,  n.  1937,  1947, 
2881.  That  there  is  liberty  in  every  temptation,  but  that  that 
liberty  is  interiorly  with  man  from  the  Lord  ;  and  that  he  therefore 
combats  and  wills  to  conquer,  and  not  to  be  overcome,  which  he 
would  not  do  without  liberty,  n.  1937,  1947,  2881.  That  the  Lord 
does  this  by  means  of  an  affection  of  truth  and  good  impressed  on 
the  internal  man,  the  man  himself  being  ignorant  of  it,  n.  5044. 

That  infernal  liberty  consists  in  being  led  by  the  loves  of  self  and 
of  the  world,  and  their  concupiscences,  n.  «2S70,  2873.  That  they 
who  are  in  hell  are  unacquainted  with  any  other  liberty,  n.  2871.  That 
heavenly  liberty  is  as  far  from  infernal  liberty  as  heaven  is  from  hell, 
n.  2873,"  2874.  *  That  infernal  liberty  in  itself  is  slavery,  n.  2884, 
2890.  Because  it  is  slavery  to  be  led  by  hell,  n.  9586,  9589,  9590. 
9591. 

That  ail  liberty  is  as  the  proprium,  and  according  to  it,  n.  2880. 
That  man  receives  a  heavenly  proprium  from  the  Lord  by  regenera 
tion,  n.  1937,  1947,  2882,  2883,  2891.  The  nature  of  the  heavenly 
proprium,  n.  164,  5660,  8480.  That  this  proprium  appears  to  man 
as  his  own,  but  that  it  is  not  his,  but  the  Lord's  with  him,  n.  8497. 
That  they  who  are  in  this  proprium  are  in  true  liberty,  because  true 
liberty  consists  in  being  led  by  the  Lord  and  his  proprium,  n.  892, 
905,  2872,  2886,  2890,  2891/2892,  4096,  9586,  9587,  9589,  9590, 
9591. 

149.  That  liberty  originates  from  the  equilibrium  between  heaven 
and  hell,  and  that  man,  without  liberty,  cannot  be  reformed,  is  shown 
in  the  work  Ox  HEAVEN  AND  HELL,  in  the  articles  concerning  that 
equilibrium,  n.  589 — 596,  and  concerning  liberty,  n.  597  to  the  end  : 
but  for  the  sake  of  instruction  respecting  what  liberty  is,  and  to 
show  that  man  is  reformed  by  means  of  it,  I  will  here  adduce  the 
following  extracts  from  that  work.  "  It  has  been  shown,  that  the 
equilibrium  between  heaven  and  hell  is  an  equilibrium  between  the 
good  which  proceeds  from  heaven  and  the  evil  which  proceeds  from 
hell ;  and  that,  consequently,  it  is  a  spiritual  equilibrium,  which,  in 
its  essence,  is  freedom.  The  reason  that  spiritual  equilibrium  is, 
in  its  essence,  freedom,  is,  because  it  is  an  equilibrium  between  good 
and  evil,  and  between  truth  and  falsity,  which  are  spiritual  things ; 
wherefore,  the  power  of  willing  either  good  or  evil,  and  of  thiiaking 
either  truth  or  falsity,  and  of  choosing  the  one  in  preference  to  the 
other,  is  the  liberty  of  which  we  are  here  treating.  This  liberty  is 
given  to  every  man  by  the  Lord,  nor  is  it  ever  taken  away  from 
him.  In  its  origin,  indeed,  it  does  not  belong  to  man,  but  to  the 
84 


AND   ITS    HEAVENLY    DOCTRINE  149 

Lord,  it  being  from  the  Lord ;  but,  nevertheless,  it  is  given  to  man, 
together  with  life,  as  his  own :  and  it  is  given  him  to  this  end, — that 
he  may  be  capable  of  being  reformed  and  saved  ;  for  without  free 
dom  there  can  be  no  reformation  and  salvation.  Every  one  who 
takes  any  rational  view  of  things  may  see,  that  man  is  at  liberty  to 
think  either  ill  or  well,  sincerely  or  insincerely,  justly  or  unjustly; 
and  also,  that  he  is  at  liberty  to  speak  and  to  act  well,  sincerely, 
and  justly,  but  is  withheld  from  speaking  and  acting  ill,  insincerely, 
and  unjustly,  by  spiritual,  moral,  and  civil  laws,  by  which  his  ex 
ternal  is  kept  in  bonds.  From  these  facts  it  is  evident,  that  the 
spirit  of  man,  which  is  that  which  thinks  and  wills,  is  in  the  enjoy 
ment  of  liberty;  but  that  his  external,  which  is  what  speaks  and 
acts,  is  not,  except  in  conformity  with  the  above-mentioned  laws. 
The  reason  that  man  would  not  be  capable  of  being  reformed,  un 
less  he  were  in  the  enjoyment  of  liberty,  is,  because  he  is  born  into 
evils  of  all  kinds.  These  must  be  removed,  in  order  that  he  may  be 
saved:  and  they  cannot  be  removed,  unless  he  sees  them  in  himself, 
and  acknowledges  them ;  and  afterwards  ceases  to  will  them,  and 
at  length  holds  them  in  aversion.  It  is  then  that  they  are  first  re 
moved.  This  could  not  be  accomplished,  unless  man  possessed  in 
him  good  as  well  as  evil ;  for  he  is  capable,  from  good,  of  seeing 
evils,  but  not,  from  evil,  of  seeing  goods.  The  spiritual  goods  which 
man  is  capable  of  making  objects  of  his  thoughts,  he  learns,  from  his 
infancy,  by  reading  the  Word  and  hearing  sermons ;  and  he  learns 
moral  and  civil  goods  by  living  in  the  world.  This  is  the  first  rea 
son  why  man  ought  to  be  in  the  enjoyment  of  liberty.  Another  is, 
that  nothing  is  appropriated  to  man,  but  what  he  does  from  an 
affection  that  is  proper  to  his  love  :  other  things  may  indeed  enter 
his  mind,  but  no  further  than  into  his  thought :  nothing  else  enters 
into  his  will:  and  what  does  not  enter  into  the  will,  also,  does  not 
become  his  own  :  for  the  thought  draws  its  materials  from  the  me 
mory,  but  the  will  from  the  life  itself.  Nothing  that  man  ever  does 
or  thinks  is  free,  but  what  proceeds  from  his  will,  or,  what  is  the 
same  thing,  from  an  affection  belonging  to  his  love.  Whatever  a 
man  wills  or  loves,  he  does  freely;  in  consequence  of  which,  a  man's 
liberty,  and  the  affection  which  is  that  of  his  love  or  of  his  will,  are 
one :  on  which  account,  therefore,  man  must  be  in  the  enjoyment 
of  freedom,  in  order  that  he  may  be  capable  of  being  affected  by 
truth  and  good,  or  of  loving  them,  and  that  they  may  become,  in 
consequence,  as  if  they  were  his  own.  In  one  word,  whatever  does 
not  gain  admission  to  man  in  a  state  of  freedom,  does  not  remain 
in  him,  because  it  is  not  an  object  of  his  love  or  of  his  will ;  and 
whatever  is  not  an  object  of  a  man's  love  or  will  does  not  belong  to 
his  spirit :  for  the  esse  of  the  spirit  of  man  is  his  love  or  will.  We 
use  the  terms  '  his  love  or  will,'  because  what  a  man  loves,  he  also 
wills.  These  then  are  the  reasons,  that  a  man  cannot  be  reformed, 
except  he  is  in  a  state  of  liberty.  In  order  that  man  may  be  in  a 
state  of  liberty,  as  necessary  to  his  being  reformed,  he  is  connected, 
as  to  his  spirit,  with  heaven  and  with  hell :  for  spirits  from  hell,  and 
angels  from  heaven,  are  attendant  on  every  man.  By  the  spirits 
from  hell,  man  is  held  in  his  evil;  but  by  the  angels  from  heaven, 
he  is  held  in  good  by  the  Lord.  Thus  he  is  preserved  in  spiritual 

So 


150 — lo-i  ON  T.T..  Nii\v  «Jj.i:usAL;:>r 

equilibrium,  that  is,  in  freedom.  That  angels  from  heaven,  and 
spirits  from  hell,  are  adjoined  to  every  man,  may  be  seen  in  the 
Section  on  the  Conjunction  of  Heaven  with  the  Human  Race  E 
291—302." 


OF  MERIT. 

150.  THEY  who  do  good  with  a  view  to  merit  are  not  influ 
enced  by  the  love  of  good,  but  by  the  love  of  reward  ;  for  they 
who  are  desirous  of  merit  are  also  desirous  of  reward  :  and  they 
who  thus  act,  have  respect  to  the  reward,  in  which,  and  not  in 
good,  they  place  their  delight.     Such,  therefore,  are  not  spi 
ritual  men,  but  natural. 

151.  To  do  good  which  is  really  such,  man  must  act  from 
the  love  of  good,  and  thus  for  the  sake  of  good.     They  who  are 
influenced  by  this  love  are  unwilling  so  much  as  to   hear  of 
•merit :  fo4-  they  love  to  do  good,  and  have  a  lively  perception  of 
satisfaction  in  doing  it  ;  and,  on  the  contrary,  they  are  grieved 
when  it  is  supposed  by  any  one  that  what  they  do  has  respect 
to  any  selfish  motive.     They  are  like  those  who  do  good  to  their 
friends  for  the  sake  of  friendship,  to  a  brother  for  the  sake  of 
brotherhood,  to  a  wife  and  children  for  their  own  sake,  to  their 
country  for  their  country's  sake,  and  thus  from  friendship  and 
love.     They  who  think  rightly  also  say  and  insist,  that  the  good 
which  they  do  is  not  for  their  own  sakes,  but  for  the  sake  of 
those  to  whom  it  is  done. 

15:2.  They  who  do  good  for  the  sake  of  reward,  do  not  act 
from  the  Lord,  but  from  themselves  ;  they  regard  themselves  in 
the  first  place,  inasmuch  as  they  regard  their  own  good ;  the 
good  of  the  neighbor,  that  is,  of  their  fellow-citizens,  of  human 
society,  of  their  country,  and  the  church,  they  regard  in  no 
other  light  than  as  means  to  this  end.  Hence  it  is  that  the 
good  of  self-love  and  of  the  love  of  the  world,  is  latent  in  the 
good  of  merit,  which  good  is  from  man,  and  not  from  the 
Lord  ;  and  all  good  which  is  from  man  is  not  good ;  nay,  so  far 
as  self  and  the  world  are  latent  in  it,  it  is  evil. 

153.  Genuine  charity  and  faith  entirely  disclaim  all  merit ; 
for  the  delight  of  charity  is  good  itself,  and  the  delight  of  faith 
is  truth  itself ;  they,  therefore,  who  are  in  such  charity  and 
faith,  know  what  the  nature  of  non-meritorious  good  is,  but  not 
they  who  are  not  in  charity  and  faith. 

154:.  The  Lord  Himself  plainly  teaches  that  man  is  not  to 
do  good  for  the  sake  of  reward,  where  He  says :  ^For  if  ye 
/ove  them  that  love  you,  what  thank  have  ye?  for  sinners  also  love 
those  that  love  them.  But  love  ye  your  enemies,  and  do  good,  and 
lend,  hoping  for  nothing  again  ;  and  your  reward  shall  be  great. 


AND    ITS    HEAVENLY    DOCTRINE.  155 158 

and  ye  shall  be  the  children  of  the  Highest"  Luke  vi.  32,  35. 
That  man  cannot  of  himself  do  good  that  is  really  good,  the 
Lord  teaches  in  John  :  "  A  man  can  receive  nothing  except  it  be 
given  him  from  heaven"  chap.  iii.  27.  And  again,  Jesus  saith  : 
"As  the  branch  cannot  bear  fruit  of  itself  except  it  abide  in  the 
vine,  no  more  can  ye,  except  ye  abide  in  Me.  1  am  the  vine,  ye 
are  the  branches.  He  that  abideth  in  Me,  and  1  in  him,  the 
same  bring  eth  forth  much  fruit  j  for  without  Me  ye  can  do 
nothing,"  chap.  xv.  4,  5. 

155.  Since  all  good  and  truth  are  from  the  Lord,   and  no 
thing  from  man  ;  and  since  good  that  comes  from  man  is  not 
good  in  reality,  it  plainly  follows,  that  no  merit  belongs  to  man, 
but  that  all  ni'jrit  is  due  to  the  Lord  alone.     The  merit  of  the 
Lord   consists  in  this,  that  by  His  own  power  He  has  effected 
the  salvation  of  the  human  race  ;  and  also,  that  He  saves  those 
who  do  good  from  Him.     Hence  it  is  that,  in  the  Word,  he  to 
whom  the  merit  and  righteousness  of  the  Lord  are  ascribed  is 
called  righteous  ;  and  he  to  whom  are  ascribed  his  own  righte 
ousness  and  the  merit  of  self,  is  called  unrighteous. 

156.  The  delight  which  is  inherent  in  the  love  of  doing  good 
without  any  view  to  reward,  is  itself  an  eternal  reward  ;  for 
heaven  and  eternal  happiness  are  inseminated  into  that  good 
by  the  Lord. 

157.  They  who  think  and  believe  that  those  who  do  good 
will  enter  heaven,  and  that  man  must   do   good   in   order  to 
enter,    do  not  view  reward  as  an  end,  neither  do  they  place 
merit  in  works  ;  for  even  they  who  do  good  from  the  Lord  both 
think  and  believe  so ;  but  they  who,  while  they  thus  think, 
believe,  and  act,  are  not  influenced  by  the  love  of  good  for  its 
own  sake,  have  respect  to  reward  as  an  end,  and  consider  their 
works  as  meritorious. 


PROM  THE  ARCANA  CCELESTIA. 

158.  THAT  merit  and  justice  belong  to  the  Lord  alone,  n.  9715, 
9979.  That  the  merit  and  justice  of  the  Lord  consist  in  his  having 
saved  the  human  race  by  his  own  proper  power,  n.  1813,  2025,  2026, 
2027,  9715,  9809,  10,019.  That  the  good  of  the  Lord's  justice  and 
merit  is  the  good  which  reigns  in  heaven,  and  is  the  good  of  his  Di 
vine  Love  from  which  he  saved  mankind,  n.  9486,  9986.  That  no 
man  can  of  himself  become  just,  nor  claim  it  by  any  right,  n.  1813. 
The  quality  of  those  in  the  other  life  who  claim  justice  to  themselves, 
n.  942,  2027.  That  in  the  Word,  the  man  to  whom  the  justice  and 
merit  of  the  Lord  are  ascribed,  is  called  just;  and  the  man  to  whom 
self-justice  and  merit  are  ascribed,  unjust,  n.  5069,  9263.  That  who 
ever  is  once  just  from  the  Lord,  will 'be  continually  just  from  him ; 
for  justice  never  becomes  our  own,  but  is  continually  from  the  Lord, 

sr 


158  ON    THE   NEW   JERUSALEM 

n.  3648.     That  they  who  believe  in  the  justification  taught  ir   the 
church,  know  little  of  regeneration,  n.  5398. 

That  man  is  so  far  wise  as  he  ascribes  all  goods  and  truths  to  the 
Lord,  and  not  to  himself,  n.  10,227.  That  as  all  real  good  and  truth 
are  from  the  Lord,  and  none  from  man,  and  as  good  from  man  is  not 
good,  it  follows  that  merit  belongs  to  no  man,  but  to  the  Lord  alone, 
n.  9975,  9981,  9988.  That  they  who  enter  heaven  put  oft'  all  merit 
of  their  own,  n.  4007.  And  that  they  do  not  think  of  reward  for  the 
good  they  have  done,  n.  6478,  9174.  That  they  who  think  from 
merit  so  far  do  not  acknowledge  all  things  to  be  of  mercy,  n.  6478, 
9174.  That  they  who  think  from  merit,  think  of  reward  and  remu 
neration,  and  that  therefore  to  will  to  merit  is  to  will  to  be  remuner 
ated,  n.  5660,  6392,  9975.  That  such  persons  cannot  receive  hea 
ven,  n.  1835,  9977,  8478.  That  heavenly  happiness  consists  in  the 
affection  of  doing  good  without  regard  to  remuneration,  n.  6388, 
6478,  9174,  9984.  That  in  the  other  life  so  far  as  any  one  does  good 
without  regard  to  remuneration,  so  far  blessedness  llows  in,  in  an 
augmented  degree  from  the  Lord  ;  and  that  the  same  is  immediately 
dissipated  when  remuneration  is  thought  of,  n.  6478,  9174. 

That  good  is  to  be  done  without  regard  to  remuneration,  n.  6392, 
6478.  Illustrated,  n.  9981.  That  genuine  chanty  is  without  any 
thing  meritorious,  n.  2340,  2373,  2400,  3887,  6388  to  6393.  Be 
cause  it  is  from  love,  thus  from  the  delight  of  doing  good,  n.  3816, 
3887,  6388,  6478,  9174,  9984.  That  reward  in  the  Word,  means 
delight  and  blessedness  in  doing  good  to  others  without  reward,  and 
that  this  delight  and  blessedness  is  felt  and  perceived  by  those  who 
are  in  genuine  charity,  n.  3816,  3956,  6388. 

That  they  who  do  good  for  the  sake  of  reward,  love  themselves 
and  not  the  neighbor,  n.  8002,  9210.  That  mercenaries,  'in  the 
spiritual  sense  of  the  Word,  mean  those  who  do  good  for  the  sake 
of  reward,  n.  8002.  They  who  do  good  for  the  sake  of  remuneration, 
in  the  other  life  desire  to  be  served,  and  are  never  contented,  n.  6393. 
That  they  despise  the  neighbor,  and  are  angry  at  the  Lord  himself, 
because  they  do  not  receive  a  reward,  saying  that  th*ey  have  merited 
it,  n.  9976.  That  they  who  have  separated  faith  from  charity,  in  the 
other  life  make  their  faith,  and  also  the  good  works  which  they  have 
done  in  an  external  form,  thus  for  the  sake  of  themselves,  meritori 
ous,  n.  2373.  Further  particulars  respecting  the  quality  of  those 
in  the  other  life  who  have  placed  their  merit  in  works,  n.  942,  1774, 
1877,  2027.  That  they  are  there  in  the  lower  earth,  and  appear  to 
themselves  to  cut  wood,  n.  1110,  4943,  8740.  Because  wood,  es 
pecially  Shittim  wood,  signifies  the  good  of  merit  in  particular,  n. 
2784,  2812,  9472,  9486,  9715,  10,178. 

That  they  who  have  done  good  for  the  sake  of  remuneration,  are 
servants  in  the  Lord's  kingdom,  n.  6389,  6390,  That  they  who 
place  merit  in  works,  fall  in  temptations,  n.  2273,  9978.  That  they 
who  are  in  the  loves  of  self  and  of  the  world,  do  not  know  what  it  is 
to  do  good  without  a  view  to  remuneration,  n.  6392. 

88 


AND    ITS    HEAVENLY    DOCTRINE.  159- -165 


OF  REPENTANCE,   AND  THE  REMISSION  OF  SINS. 

159.  HE  who  would  be  saved  must  confess  his  sins,  and  do 
the  work  of  repentance. 

160.  To  confess  sins  is  to  know  evils,  to  perceive  them   in 
oneself,  to  charge  oneself  with  their  guilt,  and  to   condemn 
oneself  on  account  of  them.    When  this  is  done  in  the  presence 
of  God,  it  constitutes  the  confession  of  sins. 

161.  To  perform  the  work  of  repentance,  is  to  abstain  from 
sins  after  they  have  been  confessed,  and  supplication  has  been 
made  for  their  remission,  from  humility  of  heart ;  and  to  live  in 
newness  of   life,  according  to  the    precepts    of  charity   and 
faith. 

162.  The  man  who  makes  only  a  general  acknowledgment 
that  he  is  a  sinner,  charging  himself  as  guilty  of  all  evils,  and 
yet  does  not  examine  himself,  that  is,  does  not  really  see  his 
own  sins,  may  indeed  make  confession,  but  not  the  confession 
of  repentance ;  for  such  a  person,  because  he  does  not  knov 
his  own  evils,  lives  in  the  practice  of  them  afterwards,  just  as 
he  had  done  before. 

163.  He  who  lives  in  the  practice  of  charity  and  faith,  per 
forms  the  work  of  repentance  daily  ;  he  reflects  on  the  evils 
that  adhere  to  him,  acknowledges  them,  guards  against  them, 
and  supplicates  the  Lord  for  aid  to  resist  them.     For  man,  of 
himself,  continually  lapses  into  evil,  but  is  continually  raised  by 
the  Lord,  and  led  to  good.     Such  is  the  case  with  those  who 
are  in  good  ;  but  they  who  are  in  evil  lapse  continually,  and  are 
also  continually  raised  by  the  Lord  ;  but  they  are  only  withheld 
from  falling  into  the  most  dreadful  evils,  to  which,  of  themselves, 
they  tend  with  all  their  might. 

164.  The  man  who  examines  himself  for  the  purpose  of 
doing  the  work  of  repentance,  must  closely  examine  the  thoughts 
and  intentions  of  his  will,  and  must  thence  infer  what  he  would 
do,  were  he  permitted,  that  is,  if  not  restrained  by  the  fear  of 
the  laws,  and  the  loss  of  reputation,  of  honor,  and  of  gain ;  for 
the  evils  of  man  reside  in  his  thoughts  and  intentions,  and  from 
these  proceed  all  the  evil  actions  which  he  commits  in  the  body. 
This  is  self-examination.     But  they  who  do  not  examine  their 
evils  of  thought  and  will,  cannot  do  the  work  of  repentance  ; 
for  they  both  think  and  desire  afterwards  as  they  did  before ; 
and  to  will  or  desire  evil  is  virtually  to  do  it. 

165.  Repentance  which  consists  merely  in  words,  and  does 
not  affect  the  life,  is  not  repentance  ;  neither  are  sins  remitted 
by  such  repentance,  but  only  by  repentance  of  life.     Sins  are 
indeed  continually  remitted  to  man  by  the  Lord,  for  the  Lord 
is  mercy  itself;  but  still  they  adhere  to  man,  however  he  may 
think  tuey  ."re  remitted,  nor  are  they  removed  t'loni  him  but  by 


166 — 169  ON   THE   NEW   JERUSALEM 

a  lite  according  to  the  precepts  of  true  faith.  So  far  as  man 
lives  according  to  those  precepts,  so  far  his  sins  are  removed ; 
and  so  far  as  they  are  removed,  so  far  they  are  remitted. 

166.  It  is  commonly  supposed  that,  when  sins  are  remitted, 
they  are  wiped  away,  or  washed  off,  as  tilth  is  by  water ;  but 
sins  are  not  wiped  away,  but  removed,  that  is,  man  is  withheld 
from  them  when  he  is  kept  in  good  by  the  Lord  ;  and  when 
this  is  the  case,  it  appears  to  him  as  if  he  were  without  his  sins, 
thus  as  if  they  were  wiped  away.  And  so  far  as  man  is  re 
formed,  so  far  he  is  capable  of  being  kept  in  good.  How  this 
reformation  is  effected  will  be  shown  in  the  following  chapter 
on  regeneration.  He  who  supposes  that  sins  are  remitted  in 
any  other  way,  is  greatly  deceived. 

.  167.  The  evidences  that  accompany  the  remission,  that  is, 
the  removal,  of  sins,  are  the  following.  They  whose  sins  are 
remitted  experience  a  delight  in  worshiping  God  for  His  own 
sake>  and  in  serving  the  neighbor  for  the  sake  of  the  neighbor  ; 
— in  doing  good  for  the  sake  of  good,  and  in  speaking  truth  for 
the  sake  of  truth.  Such  persons  disclaim  all  merit  in  the  exer 
cise  of  their  charity  and  faith  ;  they  are  utterly  averse  to  all 
evils,  as  enmity,  hatred,  revenge,  adultery,  and  not  only  do 
they  shun  them,  but  they  abhor  the  very  thought  of  them  con 
nected  with  any  intention.  But  the  evidences  that  sins  are  not 
remitted,  or  removed,  are  these.  They  whose  sins  are  not  re 
mitted  do  not  worship  God  for  His  own  sake,  nor  serve  the 
neighbor  for  his  own  sake  ;  thus  they  do  not  do  good  and  speak 
truth  for  the  sake  of  good  and  truth,  but  for  the  sake  of  them 
selves  and  the  world.  They  claim  merit  on  account  of  their 
deeds  :  they  perceive  nothing  undelightful  in  evils,  such  as 
enmity,  hatred,  revenge,  and  adultery  ;  and,  inflamed  with  these 
lusts,  they  cherish  the  thought  of  them  in  all  licentiousness. 

168.  The  repentance  which  takes  place  in  a  state  of  free 
dom  is  effectual,  but  that  which  is  produced  in  a  state  of  com 
pulsion  is  not  so.     A  state  of  compulsion  is  that  arising  from 
sickness,  or  dejection  of  mind  induced  by  misfortunes;  from 
the  expectation  of  imminent  death  ;  and,  in  short,  from  any 
state  of  fear  which  takes  away  the  free  use  of  reason.  A  wicked 
man,  in  a  state  of  compulsion,  may  promise  repentance,  and 
perform  good  actions  ;  but  as  soon  as  he  regains  a  state  of  free 
dom,  he  returns  to  his  former  life  of  evil.     With  a  good  man 
the  case  is  otherwise. 

169.  When  a  man  has  examined  himself,  acknowledged  his 
Bins,  and  done  the  work  of  repentance,  he  must  continue  stead 
fastly  persevering  in  the  practice  of  what  is  good,  even  to  the 
end  of  his  life.  For  should  he  afterwards  relapse  into  his  former 
evil  life,  and  embrace  it,  he  becomes  guilty  of  profanation ;  since 
he  then  conjoins  evil  with  good,  and  his  latter  state  becomes 
worse  than  the  former  ;  according  to  the  words  of  the   Lord  : 

90 


AND    ITS    HEAVENLY    J \OCTRINE.  170 

<  When  the  unclean  spirit  is  gone  out  of  a  man,  Tie  walketh 
through  dry  places,  seeking  rest,  and  foideth  none.  Then  he 
taith,  1  will  return  into  my  house  from  whence  I  came  out ; 
and  when  he  is  come,  hefindeth  it  empty,  swept,  and  garnished . 
Then  goeth  he,^  and  taketh  with  himself  seven  other  spirits  more 
wicked  than  himself,  and  they  enter  in  and  dwell  there  /  and  the 
last  state  of  that  man  is  worse  than  the  first"  Matt.  xii.  43, 
44,  45. 


FROM  THE  ARCANA  CCELESTIA. 

170.  OF  Sin  or  Evil.  That  there  are  innumerable  kinds  of  evil 
and  the  false,  n.  1188,  1212,  4818,  4822,  7574.  That  there  is  evil 
from  the  false,  that  there  is  the  false  from  evil,  and  evil  and  the  false 
again  from  thence,  n.  1679,  2243,  4818.  The  nature  and  quality  of 
the  evil  of  the  false,  n.  2408,  4818,  7272,  8266,  8279.  The  nature 
and  quality  of  the  false  of  evil,  n.  6359,  7272,  9304,  10,302.  Of 
blameable  evils,  and  of  those  which  are  not  so  blameable,  n.  4171, 
4172.  Of  evils  from  the  understanding  and  of  evils  from  the  will,  n. 
9009.  The  difference  between  transgression,  iniquity,  and  sin,  n. 
6563,  9156. 

That  all  evils  adhere  to  man,  n.  2116.  That  evils  cannot  be  taken 
away  from  man,  but  that  man  can  only  be  withheld  from  them,  and 
kept  in  good,  n.  865,  868,  887,  894,  1581,  4564,  8206,  8393,  8988, 
9014,  9333,  9446,  9447,  9448,  9451,  10,057,  10,059.  That  to  be 
withheld  from  evil  and  kept  in  good,  is  effected  by  the  Lord  alone, 
n.  929,  2406,  8206, 10,059.  That  thus  evils  and  sins  are  only  removed, 
and  that  this  is  successively  effected,  n.  9334,  9335,  9336.  That  this 
is  done  by  the  Lord  by  means  of  regeneration,  n.  9445,  9452,  9453, 
9454,  9938.  That  evils  shut  out  the  Lord,  n.  5696.  That  man 
ought  to  abstain  from  evils,  that  he  may  receive  good  from  the  Lord, 
n.  10,109.  That  good  and  truth  inflow  in  proportion  as  man  is  with 
held  from  evils,  n.  2388,  2411,  10,675.  That  to  be  withheld  from 
evil  and  kept  in  good,  constitutes  remission  of  sins,  n.  8391,  8393, 
9014,  9444  to  9450.  The  signs  whether  sins  are  remitted  or  not,  n. 
9449,  9450.  That  it  is  a  consequence  of  the  remission  of  sins  to 
look  at  things  from  good  and  not  from  evil,  n.  7697. 

That  evil  and  sin  are  a  separation  and  turning  away  from  the 
Lord  ;  and  that  this  is  signified  by  evil  and  sin  in  the  Word,n.  4997, 
5229,  5474,  5746,  5842,  9346  ;  that  they  are  and  signify. a  separation 
and  aversion  from  good  and  truth,  n.  7589.  That  they  are  and  sig 
nify  what  is  contrary  to  Divine  order,  n.  4839,  5076.  That  evil  is 
damnation  and  hell,  ri.  3513,  6279,  7155.  That  it  is  not  known  what 
hell  is,  unless  it  be  known  what  evil  is,  n.  7181.  That  evils  are  as 
it  were  heavy,  and  fall  of  themselves  into  hell ;  and  so  also  falses 
that  are  from  evil,  n.  8279,  8298.  That  it  is  not  known  what  evil  is 
anless  it  be  known  what  the  love  of  self  and  the  love  of  the  world 
are,  n.  4997,  7178,  8317.  That  all  evils  are  from  those  loves,  n. 

91 


171  ON    THE    NEW    JERUSALEM 

1307,  1308,  1321,  1594,  1691,  3413,  7255,  7376,  7480,  7488,  8918, 
9335,  9348,  10,038,  10,742. 

That  all  men  whatever  are  born  into  evils  of  every  kind,  their  pro- 
prium  being  nothing  but  evil,  n.  210,  215,  731,  874,  875,  876,  987, 
1047,  2307,  2308,  3518,  3701,  3812,  8480,  8550,  10,283,  10.284, 
10,731.  That  man  must  therefore  be  born  again  or  regenerated, 
in  order  to  receive  a  life  of  good,  n.  3701. 

That  man  casts  himself  into  hell  when  he  does  evil  from  consent, 
afterwards  from  purpose,  and  at  last  from  delight,  n.  6203.  That 
they  who  are  in  evil  of  life,  are  in  the  falses  of  their  own  evil, 
whether  they  know  it  or  not,  n.  7577,  8064.  That  evil  would  not 
be  appropriated  to  man,  if  he  believed,  as  is  really  the  case,  that  all 
evil  is  from  hell,  and  all  good  from  the  Lord,  n.  6206,  4151,  6324, 
6325.  That  in  the  other  life  evils  are  removed  from  the  good  and 
goods  from  the  evil,  n.  2256.  That  all  in  the  other  life  are  let  into 
their  interiors,  thus,  the  evil  into  their  evils,  n.  8870. 

That  in  the  other  life  evil  contains  its  own  punishment,  and  good 
its  own  reward,  n.  696,  967,  1057,  6559,  8214,  8223,  8226,  9049. 
That  man  is  not  punished  in  the  other  life  for  hereditary  evils,  as 
he  is  not  to  blame  for  these,  but  for  his  actual  evils,  n.  966,  2308. 
That  the  interiors  of  evil  are  foul  and  filthy,  however  they  may  ap 
pear  otherwise  in  an  external  form,  n.  7046. 

That  evil  is  attributed  in  the  Word  to  the  Lord,  and  yet  nothing 
but  good  proceeds  from  Him,  n.  2447,  6073,  6992,6997/7553,  7633, 
7677,  7926,  8227,  8228,  8632,  9306.  So  also  anger,  n.  5798,  6997, 
8284,  8483,  9306,  10,431.  Why  it  is  so  said  in  the  Word,  n.  6073, 
6992,  6997,  7643,  7632,  7679,  7710,  7920,  8282,  9009,  9128. 
What  is  signified  by  bearing  iniquity,  where  it  is  predicated  of  the 
Lord,  n.  9937,  9965.  That  the  Lord  turns  evil  into  good  with  the 
good  who  are  infested  and  tempted,  n.  8631.  That  to  leave  man 
from  his  own  liberty  to  do  evil,  is  permission,  n.  1778.  That  evils 
and  falses  are  governed  by  the  laws  of  permission  by  the  Lord ;  and 
that  they  are  permitted  for  the  sake  of  order,  n.  7877,  8700,  10,778. 
That  the  permission  of  evil  by  the  Lord  is  not  as  of  one  who  wills, 
but  as  of  one  \vho  does  not  will,  but  who  cannot  bring  aid  on  ac 
count  of  the  end,  n.  7877. 

171.  Of  1he  False.  That  there  are  innumerable  kinds  of  the  false, 
namely,  as  many  as  there  are  evils,  and  that  evils  and  falses  are  ac 
cording  to  their  origins,  which  are  many,  n.  1188,  1212,  4729,  4822, 
7574.  That  there  is  a  false  from  evil,  or  the  false  of  evil ;  and  that 
there  is  an  evil  from  the  false,  or  the  evil  of  the  false  ;  and  a  false 
again  from  thence,  n.  1679,  2243.  That  from  one  false  that  is  as 
sumed  as  a  principle, falses  flow  in  along  series,  n.  1510,  1511,  4717, 
4721.  That'there  is  a  false  from  the  desires  of  the  love  of  self  and 
of  the  world:  and  that  there  is  a  false  from  the  fallacies  of  the 
senses,  n.  1295,  4729.  That  there  are  falses  of  religion;  and  that 
there  are  falses  of  ignorance,  n.  4729,  8318,  9258.  That  'there  is  a 
false  which  contains  good,  and  a  false  which  contains  no  good,  n. 
2863,  9304,  10,109,  10,302.  That  there  is  what  is  falsified,  n.  7318, 
7319,  10,648. 

The  quality  of  the  false  of  evil,  n.  6359,  7272,  9304,  10,302.     The 
quality  of  the  evil  of  the  false,  n.  2408,  4818,  7272,  8266,  8279 
92 


AND    ITS    HEAVENLY    DOCTRINE.  172 

That  the  falses  derived  from  evil  appear  like  mists  and  impure 
waters  over  the  hells,  n.  8217, 8138,  8148.  That  such  waters  signify 
false?,  n.  739,  790,  7307.  That  they  who  are  in  hell  speak  falses 
from  evil,  n.  1695,  7351,  7352,  7357,  7392,  7698.  That  they  who 
are  in  evil  cannot  do  otherwise  than  think  what  is  false  when  they 
think  from  themselves,  n.  7437. 

That  there  are  falses  of  religion  which  agree  with  good,  and  falses 
which  disagree,  n.  9258.  That  falses  of  religion,  if  they  do  not  dis 
agree  with  good,  do  not  produce  evil  but  with  those  who  are  in  evil 
of  life,  n.  8318.  That  falses  of  religion  are  not  imputed  to  those 
who  are  in  good,  but  to  those  who  are  in  evil,  n.  8051,  8149.  That 
every  false  may  be  confirmed,  and  then  appear  like  truth,  n.  5033, 
6865,  8521,  8780.  That  care  should  be  taken  lest  falses  of  religion 
be  confirmed,  since  the  persuasion  of  the  false  principally  arises  from 
thence,  n.  845,  8780.  How  hurtful  the  persuasion  of  the  false  is, 
n.  794,  806,.  5096,  7686.  That  a  persuasion  of  the  false  is  perpetu 
ally  exciting  such  things  as  confirm  falses,  n.  1510,  1511,  2475. 
That  they  who  are  in  the  persuasion  of  the  false  are  inwardly  bound, 
n.  5096.  That  in  the  other  life,  they  who  are  in  a  strong  persuasion 
of  the  false,  when 'they  approach  others,  close  up  the  rational  [prin 
ciple],  and  as  it  were  suffocate  them,  n.  3895,  5128. 

That  truths  which  are  not  genuine,  and  also  falses,  may  be  con- 
sociated  with  genuine  truths ;  but  falses  which  contain  good,  and 
not  falses  in  which  is  evil,  n.  3470,  3471,  4551,  4552,  7344,  8149, 
9298.  That  falses  which  contain  good,  are  received  by  the  Lord  as 
truths,  n.  4736,  8149.  That  the  good  which  has  its  quality  from 
the  false  is  accepted  by  the  Lord,  if  there  is  ignorance,  and  therein 
innocence,  and  a  good  end,  n.  7887. 

That  evil  falsifies  truth,  inasmuch  as  it  draws  aside  and  applies 
truth  to  evil,  n.  8044,  8149.  That  truth  is  said  to  be  falsified,  when 
it  is  applied  to  evil  by  confirmations,  n.  8602.  That  falsified  truth 
is  contrary  to  truth  and  good,  n.  8602.  For  further  particulars  re 
specting  the  falsification  of  truth,  see  n.  7318,  7319,  10,648. 

172.  Of  profanity  and  profanation,  spoken  of  above  at  n.  169. 
That  profanation  is  a  commixion,  in  man,  of  good  and  evil,  as  also 
of  truth  and  the  false,  n.  6348.  That  none  can  profane  goods  and 
truths,  or  the  holy  things  of  the  church  and  the  Word,  except  those 
who  first  acknowledge,  believe,  and  still  more  live  according  to 
them,  and  afterwards  recede  from  and  deny  their  faith,  and  live  to 
themselves  and  the  world,  n.  593,  1008,  1010,  1059,  3398,  3898, 
4289, 4601, 10,284,  10,287.  That  he  who  believes  truths  in  his  child 
hood,  and  afterwards  does  not  believe  them,  commits  profanation 
slightly ;  but  that  he  who  confirms  truths  in  himself  after  that  period, 
and  then  denies  them,  commits  profanation  grievously,  n.  6960,  6963, 
6971.  That  they  who  believe  truths,  and  live  evilly,  commit  pro 
fanation;  as  also  they  who  do  not  believe  truths,  and  live  holily,  n. 
8082.  That  if  man,  after  repentance  of  heart,  relapses  to  his  former 
evils,  he  commits  profanation,  and  that  then  his  latter  state  is  worse 
than  his  former,  n.  8394.  That  those  in  the  Christian  world  who 
defile  the  holy  things  of  the  "Word  by  unclean  thoughts  and  dis 
courses,  commit  profanation,  n.  4050,  5390.  That  there  are  various 
kinds  of  profanation,  n.  10,287. 

93 


172  ON   THE   NEW  JERUSALEM 

That  they  who  do  not  acknowledge  holy  things  cannot  profane 
them,  still  less  they  who  do  not  know  them,  n.  1008,  1010,  1059, 
9188,  10,284.  That  they  who  are  within  the  church,  are  capable 
of  profaning  holy  things,  but  not  they  who  are  out  of  it,  n.  2051. 
That  the  G-entiles,  being  out  of  the  church,  and  not  having  the 
Word,  cannot  commit  profanation,  n.  1327,  1328,  2051,  2081.  That 
neither  can  the  Jews  profane  the  holy  interior  things  of  the  "Word 
and  the  church,  because  they  do  not  acknowledge  them,  n.  6963. 
That  thus  interior  truths  were  not  revealed  to  the  Jews,  for  if  they 
had  been  revealed  and  acknowledged,  they  would  have  profaned 
them,  n.  3398,  3488,  6963.  Profanation  is  meant  by  the  words  of 
the  Lord  above  quoted  at  n.  169 :  When  the  unclean  spirit  goes  out 
of  a  man,  he  ivalks  through  dry  places,  seeking  rest,  but  finding 
none;  then  he  saith,  I  ivitt  return  into  my  house  from  ivhence  I  ivent 
out ;  and  when  he  comes  and  finds  it  empty,  and  swept,  and  garnish 
ed,  then  he  goes  away,  and  takes  to  himself  seven  other  spirits  worse 
than  himself,  and  entering  in  they  dwell  there,  and  the  latter  things 
of  the  man  become  tvorse  than  the  first.  Matt.  xii.  43,  44,  45.  The 
unclean  spirit  going  out  of  a  man,  signifies  the  repentance  of  him 
who  is  in  evil ;  his  walking  through  dry  places  and  not  finding  rest, 
signifies,  that,  to  such  a  person,  a  life  of  good  is  of  that  quality; 
the  house  into  which  he  returned,  and  which  he  found  empty,  swept, 
and  garnished,  signifies  the  man  himself  and  his  will,  as  being  with 
out  good.  The  seven  spirits  which  he  took  to  himself  and  with 
whom  he  returned,  signify  evil  conjoined  to  good ;  his  state  then 
being  worse  than  his  former,  signifies  profanation.  This  is  the  in 
ternal  sense  of  these  words,  for  the  Lord  spoke  by  correspondences. 
The  same  thing  is  meant  by  the  words  of  the  Lord  to  the  man 
whom  He  cured  at  the  Pool  of  Bethesda :  Behold,  thou  art  made 
whole ;  sin  no  more,  lest  a  worse  thing  come  unto  thee,  John  v.  14. 
Also  by  these  words  of  the  Lord :  He  hath  blinded  their  eyes,  and 
hardened  their  heart  /  that  they  should  not  see  with  their  eyes,  nor 
understand  with  their  heart,  and  be  converted,  and  I  shoidd  heal 
them,  John  xii.  40 ;  where  to  be  converted  and  healed,  signifies  to 
commit  profanation,  which  takes  place  when  truth  and  good  are 
acknowledged,  and  afterwards  rejected;  which  would  have  been 
the  case  if  the  Jews  had  been  converted  and  healed. 

That  the  lot  of  profaners  in  the  other  life  is  the  worst  of  all,  be 
cause  the  good  and  truth  which  they  have  acknowledged  remain, 
and  also  the  evil  and  the  false ;  and  because  they  cohere,  a  tearing 
asunder  of  the  life  takes  place,  n.  571,  582,  6348.  That  the  greatest 
care  is  therefore  taken  by  the  Lord,  to  prevent  the  commission  of 
profanation,  n.  2426,  10,384.  That  therefore  man  is  withheld  from 
acknowledgment  and  faith,  if  he  cannot  remain  therein  to  the  end 
of  life,  n.  3398, 4402.  That  on  this  account  also  man  is  rather  kept 
in  ignorance,  and  in  external  worship,  n.  301,  302,  303,  1327,  3328. 
That  the  Lord  also  stores  up  the  goods  and  truths  which  mar?  has 
received  by  acknowledgment,  in  his  interiors,  n.  6595. 

That  lest  interior  truths  should  be  profaned,  they  are  not  reveal 
ed  before  the  church  is  at  its  end,  n.  3398,  3399.  Wherefore  the 
Lord  came  into  the  world,  and  opened  interior  truths,  when  the 
church  was  wholly  vastated,  n.  3398.  See  what  is  adduced  on  this 
94 


AND   ITS    HEAVENLY   DOCTRINE.  173 177 

subject  in  the  work  ON  THE  LAST  JUDGMENT  AND  THE  DESTRUCTION 
OF  BABYLON,  n.  73,  74. 

That  in  the  "Word,  Babel  signifies  the  profanation  of  good,  and 
Chaldea,  the  profanation  of  truth,  n.  1182,  1283,  1295,  1304,  1306, 
1307,  1308,  1321,  1322,  1326.  That  these  profanations  correspond 
to  the  prohibited  degrees,  or  foul  adulteries,  spoken  of  in  the  Word, 
n.  6348.  That  profanation  was  represented  in  the  Israelitish  and 
Jewish  church  by  eating  blood,  wherefore  this  was  so  severely  pro 
hibited,  n.  1003. 


OF  REGENERATION. 

173.  THE  man  who  does  not  receive  spiritual  life,  that  is, 
who  is  not  born  anew  by  the  Lord,  cannot  enter  heaven.    This 
the  Lord  plainly  teaches  in  John  :   Verily,  verily,  I  say  unto 
thee,  except  a  man  be  born  again,  he  cannot  see  the  kingdom  of 
God.    iii.  3. 

174.  Man  is  not  born  of  his  parents  into  spiritual  life,   but 
Only  into  natural  life.     The  spiritual  life  of  man   consists  in 
loving  God  above  all  things,  and  in  loving  the  neighbor  as 
himself,  and  this  according  to  the  precepts  which  the  Lord  has 
taught  in  the  Word ;  but  natural  life   consists  in  loving  our 
selves  and  the  world  more  than  the  neighbor,  yea,  more  than 
God  himself. 

175.  Every  man  is  born  of  his   parents   into   the   evils   of 
self-love  and  of  the  love  of  the  world  ;  for  every  evil,  which 
by  habit  has,  as  it  were,  contracted  to  itself  a  nature,  is  trans 
mitted  to  the  offspring.    In  this  way  evil  descends  successively 
from  parents,  from  grandfathers,    and  from    other   ancestors, 
in  a  long  series  backwards  ;  and  the  derivation  of  evil  becomes 
at  length  so  great,  that  the    whole  of  man's   proper   life   is 
nothing  but  evil.     This  continuous  derivation  of  evil  cannot  be 
broken  and  altered,  except  by  a  life  of  faith  and  charity  from 
the  Lord. 

176.  Man  is  continually  inclining  to  that  which  he  derives 
from  his  hereditary  nature,  and  lapsing  into  it  ;  hence  he  con- 
linns  that  evil  in  himself,  and  also  superadds  many  more  evils 
of  himself.    These  evils  are  altogether  contrary  to  spiritual  life, 
and  destroy  it ;  so  that  unless  man  receives  a  new  life,  which  is 
spiritual    life,  from  the  Lord, — unless  he   is   conceived  anew, 
born  anew,  and  educated  anew, — in  a  word,  created  anew,  he 
must  be  damned  :  for  his  will  and  thoughts  are  wholly  occu 
pied  with  things  of  a  selfish  and  worldly  nature,  as  is  the  case 
with  those  who  are  in  hell. 

177.  No  one  can  be  regenerated  unless  he  be  instructed  in 
the  knowledge  of  those  things  which  belong  to  the  new  or 
spiritual  lite  ;  and  the  thirgs  that  belong  to  that  life  are  the 


178 180  ON    THE    NEW    JERUSALEM 

truths  which  are  to  be  believed,  and  the  goods  which  are  to  be 
done  ;  the  former  have  respect  to  faith,  and  the  latter  to  charity. 
Nor  can  any  one  know  these  things  from  himself;  for  man,  in 
this  respect,  apprehends  only  those  things  which  are  obvious 
to  the  senses,  and  from  these  procures  for  himself  what  is  called 
natural  light ;  by  means  of  which  he  discerns  what  has  relation 
to  the  world  and  to  himself,  but  not  to  heaven  and  to  God. 
The  truths  relating  to  these  must  be  learned  from  revelation  ; 
as,  that  the  Lord,  who  is  God  from  eternity,  came  into  the 
world  to  save  the  human  race  ; — that  He  has  all  power  in  hea 
ven  and  on  earth  ; — that  faith  and  charity,  with  all  that  pertains 
to  them,  whether  of  truth  or  of  good,  are  from  Him  ;  that 
there  is  a  heaven,  and  a  hell ;  and  that  man  lives  to  eternity, 
in  heaven  if  he  has  done  good,  but  in  hell  if  he  has  done  evil. 

178.  These,   with   numerous   other   things,    are   objects   of 
faith,  and  must  be  known  by  the  man  who  undergoes  the  pro 
cess  of  regeneration  :  for  he  who  knows  them  may  make  them 
the  objects  of  his  thought,  afterwards  of  his  will,  and  finally 
reduce  them  to  practice,  and  thus  obtain  new  life.      Thus  he 
who  does  not  know  that  the  Lord  is  the  Saviour  of  the  human 
race,  can  neither  believe  in  Him,  love  Him,  nor  do  good  for 
His  sake.     He  who  does  not  know  that  the  Lord  is  the  source 
of  all  good,  cannot  be  persuaded  that  salvation  is  wholly  from 
Him,  still  less  can  he  desire  that  it  should  be  so,  and  thus  he 
cannot  live  from  the  Lord.     He  who  is  ignorant  of  the  exist 
ence  of  heaven  and  hell,  and  of  eternal  life,  cannot  even  think 
respecting  the  life  of  heaven,  nor  can  he   apply  to  receive  it. 
The  same  holds  true  in  other  cases. 

179.  Every  one  has  an  internal  man   and  an  external ;   the 
internal  is  the  spiritual  man,  and  the  external  is   the  natural 
man  ;  and  each  of  these  must  be  regenerated,  in  order  that  the 
entire  man  may  be  so.     In  the  unregenerate   the  external   or 
natural  man  rules,  and  the  internal  is  in  subjection  ;  but  in  the 
regenerate,  the  internal  or  spiritual  man  has  the  ascendancy, 
and  the  external  is  in  subjection.     Hence  it  is  evident  that  the 
true  order  of  life  is  inverted  in  man  from  his  birth  ;  that  is  to 
say,  the  principle  which  serves  ought  to  rule,  and  that  which 
rules  ought  to  serve.     In  order  that  man  may  be  saved,    this 
order  ol  things  must  be  inverted  ;  and  such  inversion  can  only 
be  effected  by  regeneration  from  the  Lord. 

180.  What  is  meant  by  the  internal  man  ruling  and  the  ex 
ternal  serving,  and  the  reverse,  may  be  thus  explained.    When 
a  man  places  all  his  good  in  voluptuousness,  in  gain,   and  in 
pride,  delights  in  hatred  and  revenge,   and  endeavors  to  find 
in  his  mind  reasons  to  justify  him,  then  his  external  man  rules, 
and  his  internal  serves  ;  but  when  a  man  rinds  delight  in  think 
ing  and  willing   well,    sincerely,  and   justly,    and    outwardly 

96 


AND   ITS    HEAVENLY   DOCTRINE.  181 183 

speaking  and  acting  in  the  same   manner,   then    the  internal 
man  rules,  and  the  external  obeys. 

181.  The  internal  man   is   first   regenerated  by   the  Lord, 
and  the  external  afterwards,  and   the  latter  by  means  of  the 
former ;  for  the  internal  man  is  regenerated  by  embracing  the 
things  which  belong  to  faith  and  charity,  and  the  external,  by 
a  life  in  accordance  with  them.     TJiis  is  meant  by  the  Lord's 
words,  where  He  says  :  Except  a  man  be  born  of  water  and  of 
the  Spirit,  he  cannot  enter  into  the  kingdom  of  God.    John  i-ii.  5. 
In  the  spiritual  sense,  water  is  the  truth  of  faith,  and  the  Spirit 
is  a  life  according  to  it. 

182.  He  who  is  regenerated,  is,  as  to  his  internal  man,  in 
heaven,  and  is  an  angel  there  with  the  angels,  into  whose  so 
ciety  he  is  admitted  after  the  dissolution  of  the  body  ;  when  he 
is  capable  of  entering  on  a  full  enjoyment  of  the  life  of  heaven, 
which  consists  in  loving  the  Lord,  in  loving  the  neighbor,  in 
understanding  truth,  loving  good,  and  perceiving  the  felicity 
thence  derived. 


FROM  THE  ARCANA  CCELESTIA. 

183.  TY"HAT  Regeneration  is,  and  ivhy  it  is  effected.  That  at  this 
day  little  is  known  concerning  regeneration ;  the  reason  thereof,  n. 
37(31,  4136,  5398.  That  man  is  born  into  evils  of  every  kind,  and 
that  of  consequence,  his  proprium  by  birth  is  nothing  but  evil,  n. 
210,  215,  731,  874,  875,  876,  987, 1047,  2307,- 2308,  3518, 3701,  3712, 
8480,  8549,  8550,  8552,  10,283,  10,284,  10,286.  That  man's  HERE 
DITARY  PRINCIPLE  is  nothing  but  evil,  see  the  extracts  above  in  this 
doctrine,  n.  83.  That  man's  PROPRIUM  is  nothing  but  evil,  see  the 
same,  n.  82.  That  man  of  himself,  so  far  as  he  is  under  the  influence 
of  his  hereditary  [principle]  and  proprium,  is  worse  than  the  brutes, 
n.  694,  8480.  That,  therefore,  if  man  should  be  led  by  his  own  pro 
prium,  he  could  not  possibly  be  saved,  n.  10,731. 

That  man's  natural  life  is  contrary  to  spiritual  life,  n.  3913,  3928 
That  the  good  which  he  does  from  himself,  or  from  proprium,  is  not 
good,  because  he  does  it  for  the  sake  of  self,  and  the  world,  n.  8478. 
That  man's  proprium  must  be  removed  that  the  Lord  and  heaven 
may  be  able  to  be  present,  n.  1023, 1044.  That  it  is  actually  removed 
when  he  is  regenerated  by  the  Lord,  n.  9334,  9335,  9336,  9452,  9455, 
9938.  That  therefore  he  must  be  created  anew,  that  is,  regenerated, 
n.  8549,  9450,  9938.  That  creating  man,  in  the  Word,  signifies  to 
regenerate  him,  n.  16,  88,  10,634. 

That  man  is  conjoined  to  the  Lord  by  regeneration,  n.  2004,  9338. 
And  consociated  with  angels  in  heaven,  n.  2475.  That  he  does  not 
come  into  heaven,  until  he  is  in  a  state  to  be  led  by  the  Lord  by 
means  of  good,  which  is  the  case  when  he  is  regenerated,  n.  8516, 
^39,  8722,  9139,  9832,  10,367. 

That   the  external  or  natural  man  rules,  and  the  Tatemfu  man 


184 186  ON    THE   NEW    JERUSALEM 

serves,  in  the  man  who  is  not  regenerated,  n.  3167,  8743.  That  thus 
the  state  of  man's  life  is  inverted  from  his  birth,  and  must  be  entire 
ly  inverted  again  in  order  that  he  maybe  saved,  n.  6507,  8552,  8553, 
9258.  That  the  end  of  regeneration  is,  that  the  internal  or  spiritual 
man  may  rule,  and  the  external  or  natural  man  serve,  n.  911,  913. 
That  this  is  actually  effected  after  man  is  regenerated,  n.  5128,  5651, 
8743.  For  after  regeneration  the  love  of  self  and  the  world  no 
longer  reigns,  but  love  to  the  Lord  and  towards  the  neighbor,  thus 
the  Lord  and  not  man,  n.  8856,  8857.  Hence  it  is  plain  that  man 
cannot  be  saved  unless  he  is  regenerated,  n.  5280,  8548,  8772, 
10,156. 

That  regeneration  is  a  plane  whereon  to  perfect  the  life  of  man  to 
eternity,  n.  9334.  That  the  regenerate  man  is  perfected  to  eternity, 
n.  6648, 10,048.  The  quality  of  the  regenerate  and  the  unregenerate 
man  described,  n.  977,  986,  10,156. 

184.  What  persons  are  regenerated.     That  man  cannot  be  regene 
rated  unless  he  be  instructed  in  the  truths  of  faith  and  the  goods  of 
charity,  n.  677,  679,  711,  8635,  8638,  8639,  8640,  10,729.     That 
they  who  are  only  in  truths  and  not  in  good,  cannot  be  regenerated, 
n.  6567,  8725.     That  no  person  is  regenerated  unless  he  be  in  charity, 
n.  989.     That  none  can  be  regenerated  but  such  as  have  conscience, 
n.  2689,  5470.     That  every  one  is  regenerated  according  to  his 
faculty  of  receiving  the  good  of  love  to  the  Lord,  and  of  chanty  to 
wards  the  neighbor,  by  the  truths  of  faith  from  the  doctrine  of  the 
church,  which  is  derived  from  the  Word,  n.  2967,  2975.     Who  can 
be  regenerated,  and  who  cannot,  n.  2689.     That  they  who  lead  a 
life  of  faith  and  charity,  and  are  not  regenerated  in  the  world,  are 
regenerated  in  the  other  life,  n.  989,  2490. 

185.  That  regeneration  is  from  the  Lord  alone.     That  the  Lord 
alone  regenerates  man,  and  that  neither  man  nor  angel  contributes 
thereto,  n.  10,067.     That  man's  regeneration  is  an  image  of  the 
Lord's  glorification,  that  is,  that  as  the  Lord  made  His  Human  Di 
vine,  so  He  makes  spiritual  the  man  whom  He  regenerates,  n.  3043 
3138,  3212,  3296,  3490,  4402,  5688,  10,057,  10,076.     That  the  Lord 
wills  to  have  the  whole  man  whom  He  regenerates,  and  not  part  of 
him,  n.  6138. 

186.  Further  particulars  concerning  regeneration.     That  man  is 
regenerated  by  the  truths  of  faith,  and  by  a  life  according  to  them, 
n.  1904,  2046,  9088,  9959,  10,028.     That  this  is  understood  by  the 
words  of  the  Lord,  Unless  a  man  be  born  of  water  and  of  the  spirit, 
he  cannot  enter  the  kingdom  of  God.    John  iii.  5.     Water  signifies 
the  truth  of  faith,  and  spirit,  a  life  according  thereto,  n.  10,240 
That  water  in  the  Word  signifies  the  truth  of  faith,  n.  2702,  3058 
.5668,  8568,  10,238.     That  spiritual  purification,  which  is  from  evils 
.and  falses,  is  effected  by  the  truths  of  faith,  n.  2799,  5954,  7044, 

7918,  9089,  10,229,  10,237.  That  when  man  is  regenerated,  truths 
;are  inseminated  and  implanted  in  good,  that  they  may  become  of 
the  life,  n.  880,  2189,  2475,  2697.  What  the  quality  of  truths  must 
]be  that  they  may  be  implanted  in  good,  n.  8725.  That  in  regenera 
tion  truth  k  initiated  and  conjoined  to  good,  and  good  reciprocally 
to  truth,  n.  5365,  8516.  How  this  reciprocal  initiation  and  conjunc 
tion  is  effected,  n.  3155,  10,067.  That  truth  is  implanted  in  good 
98 


AND    ITS    HEAVENLY    DOCTRINK.  186 

when  it  becomes  of  the  will,  since  it  then  becomes  of  the  love,  n 
10,367. 

That  there  are  two  states  through  which  the  regenerated  man 
passes  :  a  first,  when  he  is  led  by  truth  to  good  ;  a  second,  when  he 
acts  from  good,  and  from  good  sees  truth,  n.  7992,  7993,  8505, 
8506,  8510,  8512,  8516,  8643,  8648,  8658,  8685,  8690,  8701,  8772, 
9227,  9230,  9274,  9739,  10,048, 10,057,  10,058, 10,076.  The  quality 
of  man's  state  when  truth  is  in  the  first  place,  and  good  in  the 
second,  n.  3610.  Hence  it  appears  that  when  .man  is  regenerating, 
he  looks  to  good  from  truth  ;  but  when  regenerated,  he  regards 
truth  from  good,  n.  6247.  Thus  that  a  turning  over  as  it  were 
takes  place,  in  that  the  state  of  man  is  inverted,  n.  6507. 

But  it  is  to  be  noted,  that  when  man  is  regenerating,  truth  is  not 
actually  in  the  first  place  and  good  in  the  second,  but  only  ap 
parently;  but  that  when  man  is  regenerated,  good  is  in  the  first 
place  and  truth  in  the  second,  actually  and  perceptibly,  n.  3324, 
3325,  3330,  3336,  3494,  3539,  3548,  3556,  3563,  3570,  3576,  3603, 
3701,  4243,  4244,  4247,  4337,  4925,  4926,  4928,  4930,  4977,  5351, 
6256,  6269,  6273,  8516,  10,110.  Consequently  that  good  is  the  first 
and  last  of  regeneration,  n.  9337.  Since  truth  appears  to  be  in  the 
first  place  and  good  in  the  second,  when  man  is  regenerating,  or, 
which  is  the  same  thing,  when  man  becomes  a  church,  that  on  ac 
count  of  this  appearance  it  was  a  matter  of  controversy  among  the 
ancients,  wrhether  the  truth  of  faith  or  the  good  of  charity  is  the  first 
born  of  the  church,  n.  367,  2435.  That  the  good  of  charity  is  actually 
the  first-born  of  the  church,  but  the  truth  of  faith  only  apparently 
so,  n.  3325,  3494,  4925,  4926,  4928,  '4980,  8042,  8080.  That  first 
born  in  the  Word  signifies  the  first  [principle]  of  the  church,  to 
which  priority  and  superiority  belongs,  11.  3325.  That  the  Lord  is 
called  the  first-born,  because  in  Him  and  from  Him  is  all  the  good  of 
love,  of  charity,  and  of  faith,  n.  3325. 

That  man  ought  not  to  return  from  the  latter  state  wherein  truth 
is  regarded  from  good,  to  the  former  state,  wherein  good  is  regard 
ed  from  truth,  and  why,  n.  2454,  3650  to  3655,  5895,  5897,  7857, 
7923,  8505,  8506,  8510,  8512,  8516,  9274,  10,184.  Where  these 
words  of  the  Lord  are  explained  :  Let  not  him  who  is  in  the  field  re 
turn  back  io  take  his  clothes.  Matt.  xxiv.  18;  also,  Whosoever  shall 
then  be  in  the  field,  let  him  not  return  to  those  things  which  are  be 
hind  him.  Remember  Lot's" wife.  Luke  xvii.  31,  32  :  for  this  is  sig 
nified  by  those  words. 

The  process  of  the  regeneration  of  man  described,  and  how  it  is 
effected,  n.  1555,  2343,  2490,  2657,  2979,  3057,  3286,  3310,  3316, 
3332,  3470,  3701,  4353,  5112,  5126,  5270,  5280,  5342,  6717,  8772, 
8773,  9043,  9103,  10,021,  10,057,  10,367.  That  the  arcana  of  rege 
neration  are  innumerable,  since  regeneration  continues  during  the 
whole  life  of  man,  n.  2679,  3179,  3584,  3665,3694,  3701,  4377,  4551. 
4552,  5122,  5126,  5398,  5912,  6751,  9103,  9258,  9296,  9297,  9334! 
That  scarce  any  of  these  arcana  come  to  the  knowledge  and  percep 
tion  of  man,  n.  3179,  9336.  That  this  is  what  is  meant  by  the  words 
of  the  Lord  :  The  ivind  bloweth  where  it  listeth,  and  thou  hearest  the 
sound  thereof,  but  knowest  not  ivhence  it  cometh  and  ivhither  it  goeth  ; 
so  is  every  one  that  is  born  of  the  Spirit.  John  iii.  8.  Concerning 

99 


186  ON    THE    NEW   JERUSALEM 

the  process  of  the  regeneration  of  the  man  of  the  spiritual  church,  n, 
2675,  2678,  2679,  2682.  And  concerning  the  process  of  the  regene 
ration  of  the  man  of  the  celestial  church,  with  the  difference  between 
the  celestial  and  spiritual,  n.  5113,  10,124. 

That  the  case  of  the  regenerate  man  is  similar  to  that  of  an  in 
fant,  who  first  learns  to  speak,  then  to  think,  afterwards  to  live  well, 
until  all  those  things  flow  from  him  spontaneously,  as  from  himself, 
n.  3203,  9296,  9297.  Thus  that  he  who  is  regenerated  is  first  led 
by  the  Lord  as  an  infant,  then  as  a  youth,  and  afterwards  as  an 
adult,  n.  3665,  3690,  4377,  4378,  4379,  6751.  That  when  man  is  re 
generated  by  the  Lord,  he  is  first  in  a  state  of  external  innocence, 
which  is  his  state  of  infancy,  and  is  afterwards  successively  led  into 
a  state  of  internal  innocence,  which  is  his  state  of  wisdom,  n.  9334r 
9335,  10,021,  10,210.  The  nature  and  quality  of  the  innocence  of  in 
fancy,  and  of  the  innocence  of  wisdom,  n.  1916, 2305,  2306, 3495, 4563, 
4797,  5608,  9301,  10,021.  A  comparison  between  the  regeneration 
of  man,  and  the  conception  and  formation  of  an  embryo  in  the  womb, 
n.  3570,  4931,  9258.  That  therefore  generations  and  nativities  in 
the  Word  signify  spiritual  generations  and  nativities,  which  belong 
to  regeneration,  n.  613,  1145,  1255,  2020,  2584,  3860,  3868,  4070, 
4668,  6239,  10,197.  The  regeneration  of  man  illustrated  by  the 
germinations  in  the  vegetable  kingdom,  n.  5115,  5116.  The  re 
generation  of  man  represented  in  the  rainbow,  n.  1042,  1043, 1053. 

That  the  internal  or  spiritual  man,  and  the  external  or  natural 
man,  must  each  of  them  be  regenerated,  and  the  one  by  means  of  the 
other,  n.  3868,  3870,  3872,  3876,  3877,  3882.  That  the  internal  man 
must  be  regenerated  before  the  external,  the  internal  man  being  in 
the  light  of  heaven,  and  the  external  man  in  the  light  of  the  world 
n.  3321,  3325,  3469,  3493,  4353,  8748,  9325.  That  the  external  01 
natural  man  is  regenerated  by  means  of  the  internal  or  spiritual,  n 
3286,  3288,  3321.  That  man  is  not  regenerate  before  the  externa. 
or^iatural  man  is  regenerate,  n.  8742  to  8747,  9043,  9046,  9061, 
9328,  9334.  That  the  spiritual  man  is  shut  unless  the  natural  man 
is  regenerated,  n.  6299.  And  that  it  is  as  it  were  blind  with  respect 
to  the  truth  and  goods  of  faith  and  love,  n.  3493,  3969,  4353,  4587. 
That  when  the  natural  man  is  regenerate,  the  whole  man  is  regene 
rate,  n.  7442,  7443.  That  this  is  signified  by  the  washing  of  the  dis 
ciples'  feet,  and  by  these  words  of  the  Lord  :  He  that  is  washed  hath 
no  need  to  be  ivashed  except  as  to  his  feet^  and  the  whole  is  clean. 
John  xiii.  9,  10 ;  n.  10,243.  That  washing  in  the  Word  signifies 
spiritual  washing,  which  is  purification  from  evils  and  falses,n.  3147, 
10,237,  10,241.  And  that  feet  signify  those  things  that  are  of  the 
natural  man,  n.  2162,  3761,  3986,  4280,  4938  to  4952.  That  there 
fore  to  wash  the  feet,  is  to  purify  the  natural  man,  n.  3147,  10,241. 

How  the  natural  man  is  regenerated,  n.  3502,  3508,  3509,  3510, 
3573,  3576,  3579,  3616,  3762,  3786,  5373,  5647,  5650,  5651,  5660. 
The  quality  of  the  natural  man  when  it  is  regenerate,  and  when  it  is 
not  regenerate,  n.  8744,  8745.  That  so  far  as  the  natural  man  does 
not  combat  with  the  spiritual  man,  so  far  the  man  is  regenerate,  n. 
3286.  That  when  a  man  is  regenerate,  the  natural  man  perceives 
spiritual  things  by  influx,  n.  5651. 

That  the  sensual  [principle],  which  is  the  ultimate  of  the  natural 
100 


AND    ITS    HEAVENLY    DOCTRINE.  186 

man,  is  not  regenerated  at  this  day,  but  that  man  is  elevated  above 
it,  n.  7442.  That  all  who  are  regenerated  are  actually  elevated  from 
sensual  things  into  the  light  of  heaven,  n.  6183,  6454.  The  nature 
and  quality  of  the  sensual  man  may  be  seen  in  the  extracts  above, 
n.  50. 

That  man  is  regenerated  by  influx  into  his  knowledges  of  good  and 
truth,  n.  4096,  4097,  4364.  That  when  he  is  regenerated,  he  is  in 
troduced  through  mediate  goods  and  truths  into  genuine  goods  and 
truths,  and  that  afterwards  the  mediate  goods  and  truths  are  relin 
quished,  and  the  genuine  succeed  in  their  place,  n.  3665,  3690,  3686, 
3974,  4063,  4067,  4145,  6382.  That  then  another  order  is  induced 
amongst  his  truths  and  goods,  n.  4250,  4251,  9931,  10,303.  That 
they  are  disposed  according  to  ends,  n.  4104.  Thus  according  to 
the  uses  of  spiritual  life,  n.  9297.  That  they  who  are  regenerated 
undergo  several  states,  a*nd  are  continually  brought  more  interiorly 
into  heaven,  and  nearer  to  the  Lord,  n.  6645.  That  the  regenerate 
man  is  in  the  order  of  heaven,  n.  8512.  That  his  internal  is  open 
into  heaven,  n.  8512,  8513.  That  man  by  regeneration  comes  into 
angelic  wisdom,  which  however  lies  concealed  in  his  interiors  so  long 
as  he  remains  in  the  world,  but  is  opened  in  the  other  life,  and  that 
his  wisdom  is  then  like  that  of  the  angels,  n. '2494,  8747.  The  en 
lightenment  of  those  who  are  regenerated  described,  n.  2697,  2701, 
2704.  That  by  regeneration  man  receives  a  new  understanding,  n. 
2657.  How  the  case  is  with  respect  to  the  fructification  of  good, 
and  the  multiplication  of  truth,  with  those  who  are  regenerated,  n. 
984.  That  with  a  regenerate  person  truths  from  good  form  as  it 
were  a  constellation  by  successive  derivations,  and  continually  mul 
tiply  themselves  round  about,  n.  5912.  That  with  a  regenerate  per 
son,  truths  from  good  are  disposed  into  such  order,  that  the  genuine 
truths  of  good,  from  which,  as  their  parents,  the  rest  proceed,  are 
in  the  middle,  whilst  the  rest  succeed  in  order  according  to  their  re 
lationship  and  affinities,  down  to  the  ultimates,  where  there  is  ob 
scurity,  n.  4128,  4551,  4552,  5134,  5270.  That  with  a  regenerate 
person  truths  from  good  are  disposed  in  the  form  of  heaven,  n.  3316, 
3470,  3584/4302,  5704,  5709,  6028,  6690,  9931,  10,303;  and  in  the 
work  ON  HEAVEN  AND  HELL,  under  the  article  Concerning  the  Form 
of  Heaven,  which  governs  all  heavenly  consociation  and  communica 
tion,  n.  200  to  212  ;  and  in  that  Concerning  the  Wisdom  of  the  An 
gels  of  Heaven,  n.  265  to  275. 

That  with  a  regenerate  person,  there  is  a  correspondence  between 
spiritual  things  and  natural  things,  n.  2850.  That  his  order  of  life 
is  altogether  inverted,  n.  3332,  5159,  8995.  That  he  is  altogether  a 
new  man  as  to  his  spirit,  n.  3212.  That  he  appears'  like  the  unre- 
generate  man  in  externals,  but  not  in  internals,  n.  5159.  That  spirit 
ual  good,  which  is  to  will  and  to  do  good  from  an  affection  of  the 
love  of  good,  can  only  be  given  to  man  by  means  of  regeneration,  n 
4538.  That  truths,  which  enter  with  affection,  are  reproduced,  n. 
5893.  That  truths,  so  far  as  they  are  deprived  of  life  from  the  pro- 
prium  of  man,  are  so  far  conjoined  to  good,  and  receive  spiritual  life, 
n.  3607,  3610.  That  so  far  as  evils  from  the  love  of  self  and  the  love 
of  the  world  are  removed,  so  far  there  is  life  in  truths,  n.  3610. 

That  the  first  affection  of  truth  with  the  man  who  is  regenerated 

101 


1ST — 190  O;N  THE  NEW  JERUSALEM 

is  not  pure,  but  is  purified  successively,  n.  3089,  8413.  That  evils 
and  falses,  with  the  man  who  is  regenerated,  are  removed  slowly,  and 
not  quickly,  n.  9334,  9335.  That  the  evils  and  falses  of  the  pro- 
prium  of  man  still  remain,  and  are  only  removed  by  regeneration,  n. 
865,  868,  887,  929,  1581,  2406,  4564,  8206,  8393,  8988,  9014,  9333 
to  9336,  9445,  9447,  9448,  9451  to  9454,  9938,  10,057,  10,059.  That 
a  man  can  never  be  so  far  regenerated  as  to  be  called  perfect,  n. 
894,  5122,  6648.  That  evil  spirits  dare  not  assault  a  regenerate 
man,  n.  1695.  That  they  who  believe  the  justification  taught  in  the 
church,  know  little  of  regeneration,  n.  5398. 

That  man  must  have  liberty,  to  be  capable  of  being  regenerated, 
n.  1937,  1947,  2876,  2881,  3145,  3146,  3158,  4031,8700.  That  man 
is  introduced  into  heavenly  liberty  by  regeneration,  n.  2874,  2875, 
2882,  2892.  That  there  is  no  conjunction  of  good  and  truth  by  com 
pulsion,  thus  no  regeneration,  n.  2875,  2881,  4031,  8700.  Other 
particulars  respecting  liberty  as  it  regards  regeneration,  may  be 
seen  in  the  doctrine  above,  where  it  treats  of  LIBERTY. 

That  he  who  is  regenerated,  must  necessarily  undergo  tempta 
tions,  n.  3696,  8403.  Because  temptations  take  place  for  the  sake 
of  the  conjunction  of  good  and  truth,  and  also  of  the  internal  and 
external  man,  n.  4248,  4272,  5772. 


OF   TEMPTATION. 

187.  THOSE   only  who  are  regenerating,  undergo  spiritual 
temptations  ;  such  temptations  being  pains  of  mind  induced 
by  evil  spirits,  in  those  who  are  in  good  and  truth.     While 
those  spirits  excite  the  evils  of  such  persons,  there  arises  in  the 
mind  the  anxiety  of  temptation.     Man  does  not  know  whence 
this  anxiety  comes,  because  he  is  unacquainted  with  its  spirit 
ual  origin. 

188.  There  are  both  evil  and  good  spirits  attendant  on  every 
man  ;  the  evil  spirits  are  in  his  evils,  and  the  good  spirits  in  his 
goods.     When  the  evil  spirits  approach  they   draw  forth  his 
evils,  while  the  good  spirits,  on  the  contrary,  draw  forth  his 
goods  ;  whence  arise  collision  and  combat,  causing  in  the  man 
an  interior  anxiety,  which  is  temptation.     Hence  it  is  plain 
that  temptations  are  not  induced  by  heaven,  but  by  hell ;  as  is 
in  accordance  with  the  faith  of  the  church,  which  teaches  that 
God  tempts  no  man. 

189.  Interior  anxieties  are  also  experienced  by  those    who 
are  not  in  goods  and  truths  ;  but  natural,  not  spiritual  anxieties  ; 
the  two  are  distinguished  by  this,  that  natural  anxieties  have 
worldly  things  for  their  objects,  but  spiritual  anxieties,  heav 
enly  things. 

190.  The  object  contended  for  during  temptations,  is  the 
dominion  of  good  over  evil,  or  of  evil  over  good.     The  evil 

102 


AND    ITS    HEAVENLY    DOCTRINE.  191 196 

which  is  desirous  of  obtaining  the  dominion,  resides  in  the 
natural  or  external  man,  and  the  good,  in  the  spiritual  or  in 
ternal  man.  If  evil  prevails,  the  natural  man  obtains  the 
dominion  ;  but  if  good  prevails,  the  spiritual  conquers. 

191.  These  combats  are  carried  on  by  the  truths  of  faith 
derived  from  the  Word.     By  these  man  must  contend  against 
evils  and  falses  ;  for  if  he  combats  from  any  other  principles,  he 
cannot  conquer,  because  in  these  alone  the  Lord  is    present. 
And  as  this  warfare  is  carried  on  by  the  truths  of  faith,  man  is 
not  permitted  to  enter  on  it  until  he  has  been  instructed  in  the 
knowledge  of  good  and  truth,  and  has  thence  obtained  some 
degree  of  spiritual  life  ;  such  combats,  therefore,  do  not  take 
place  till  men  arrive  at  years  of  maturity. 

192.  If  man   falls  in  temptation,  his  state  after  it  becomes 
worse  than  before,  because  evil  has  acquired  power  over  good, 
and  falsity  over  truth. 

193.  Since  at  this  day  faith  is  rare,   because  there  is  no 
charity,  the  church  being  at  its  end,  there  are  but  few  who 
are  admitted  into  any  spiritual  temptations ;  hence  it  is  scarcely 
known  what  they  are,  and  to  what  salutary  purpose  they  are 
conducive. 

194.  The   ends  to  which   temptations   are   conducive   are 
these.    They  acquire  for  good  dominion  over  evil,  and  for  truth 
dominion  over  the  false  ;  they  confirm  truths  in  the  mind,  and 
conjoin  them  to  good  ;  and  they  disperse  evils  and  the  falsities 
thence  derived.     They  serve  also  to  open  the  internal  spiritual 
man,  and  to  bring  the  natural  man  into  subjection  to  it ;  to 
destroy  the  loves  of  self  and  the  world,  and  to  subdue  the  con 
cupiscences  which  proceed  from  them.  "When  these  things  are 
effected,  man  acquires  enlightenment  and  perception  respect 
ing  the  nature  of  good  and  its  truth,  and  of  falsity  and  its  evil ; 
whence  he.  obtains  intelligence  and  wisdom,  which  afterwards 
increase  continually. 

195.  The  Lord  alone  combats  for  man  in  temptation ;  and 
unless  he  believes  that  the  Lord  alone  combats  and  conquers 
for  him,  he  undergoes  only  an  external  temptation  ;  which  is 
in  no  respect  conducive  to  his  salvation 


FROM  THE  ARCANA  COELESTIA. 

196.  BEFORE  the  particulars  contained  in  the  ARCANA  CCELESTIA, 
respecting  temptations,  are  summarily  recited,  something  shall  first 
be 'said  concerning  them,  in  order  that  it  may  be  known  still  more 
clearly  from  whence  they  proceed.  When  the  truths  of  faith  which 
a  man  believes  in  his  heart,  and  according  to  which  he  loves  to  live, 
are  assaulted  within  him,  it  is  called  a  spiritual  temptation,  especi 
ally  when  the  good  of  love,  in  which  he  places  his  spiritual  life,  is 

103 


197  ON   THE    NEW    JERUSALEM 

assaulted  Those  assaults  take  place  in  various  ways ;  as  by  an  in 
flux  of  scandals  against  good  and  truth  into  the  thoughts  and  the 
will ;  also  by  a  continual  drawing  forth,  and  bringing  to  remem 
brance,  of  the  evils  which  one  has  committed,  and  of  the  false  per 
suasions  by  which  one  has  been  led,  thus  by  an  inundation  of  such 
things ;  and  at  the  same  time  by  an  apparent  shutting  up  of  the  in 
teriors  of  the  mind,  and,  consequently,  of  communication  with 
heaven,  by  which  the  capacity  of  thinking  from  one's  own  faith,  and 
of  willing  from  one's  own  love,  are  intercepted.  These  things  are 
effected  by  evil  spirits  who  are  present  with  man;  and  when  they 
take  place,  they  assume  the  appearance  of  interior  anxieties  and 
pains  of  conscience  ;  for  they  affect  and  torment  man's  spiritual  life, 
because  he  supposes  that  they  proceed,  not  from  evil  spirits,  but 
from  his  own  interiors.  Man  does  not  know  that  such  assaults  pro 
ceed  from  evil  spirits,  because  he  is  ignorant  that  spirits  are  present 
with  him,  evil  spirits  in  his  evils,  and  good  spirits  in  his  good ;  and 
that  they  reside  in  his  affections.  The.se  temptations  are  most 
grievous,  when  they  are  accompanied  with  bodily  pains ;  and  still 
more  so,  when  those  pains  are  of  long  continuance,  and  no  deliver 
ance  is  granted,  even  although  the  Divine  mercy  is  implored;  hence 
results  despair,  which  is  the  end. 

Some  particulars  shall  first  be  adduced  from  the  ARCANA  CGELES 
TIA,  concerning  the  spirits  that  are  with  man,  because  temptations 
proceed  from  them. 

That  spirits  and  angels  are  attendant  on  every  man,  n.  697,  5846 
to  5866.  That  they  are  in  his  thoughts  and  affections,  n.  2888, 
5846,  5848.  That  if  spirits  and  angels  were  taken  away,  man  could 
not  live,  n.  2887,  5849,  5854,  5993,  6321.  Because  by  spirits  and 
angels  man  haa  communication  and  conjunction  with  the  spiritual 
world,  without  which  he  would  have  no  life,  n.  697,  2796, 2886,  2887, 
4047,  4048,  5846  to  5866,  5976  to  5993.  That  the  spirits  with  man 
are  changed  according  to  the  affections  of  his  love,  n.  5851.  That 
spirits  from  hell  are  in  the  loves  of  man's  proprium,  n.  5852,  5979 
to  5993.  That  spirits  enter  into  all  things  of  man's  memory,  n. 
5853,  5897,  5859,  5860,  6192,  6193,  6198,  6199.  That  angels  are 
in  the  ends  from  which  and  for  the  sake  of  which  man  thinks,  wills, 
and  acts  in  one  particular  manner  and  no  other,  n.  1317, 1645,  5844. 
That  man  is  not  visible  to  spirits,  nor  spirits  to  man,  n.  5885.  That 
spirits  cannot  see  what  is  in  our  solar  world  by  means  of  man,  n. 
1880.  That  though  spirits  and  angels  are  with  man,  in  his  thoughts 
and  affections,  yet  still  he  ?s  in  liberty  as  to  thought,  will,  and  ac 
tion,  n.  5982,  6477,  8209,  8307,  10,777  ;  and  in  the  work  ON  HEAVEN 
AND  HELL,  where  the  conjunction  of  heaven  with  the  human  race  is 
treated  of,  n.  291  to  302. 

197.  Whence  and  of  what  quality  temptations  are.  That  tempta 
tions  proceed  from  the  evil  spirits  that  are  with  man,  who  inject 
scandals  against  the  goods  and  truths  which  a  man  loves  and  be 
lieves,  and  likewise  excite  the  evils  which  he  has  done  and  the  falses 
which  he  has  thought,  n.  741,  751,  761,  3927, 4307,  4572, 5036, 6657, 
8960.  That  then  evil  spirits  use  all  sorts  of  cunning  and  malice,  n. 
6666.  That  the  man  who  is  in  temptations  is  near  to  hell,  n.  8131. 
104 


AND    ITS    HEAVENLY    DOCTRINE.  197 

That  there  are  two  forces  which  act  in  temptations,  a  force  from 
within  from  the  Lord,  and  a  force  from  without  from  hell,  n.  8168, 

That  the  reigning  love  of  man  is  assaulted  in  temptations,  n.  847, 
4274.  That  evil  spirits  attack  those  things  only  which  are  of  man's 
faith  and  love,  thus  those  things  which  relate  to  his  .spiritual  life  ; 
wherefore  at  such  times  his  eternal  life  is  at  stake,  n.  18:20.  A  state 
of  temptations  compared  with  that  of  a  man  among  thieves,  n.  5248. 
That  in  temptations  angelis  from  the  Lord  keep  man  in  the  truths 
and  goods  which  are  with  him,  but  evil  spirits  keep  hiin  in  the  falses 
and  evils  which  are  with  him,  whence  arises  a  conflict  and  combat, 
n.  4249. 

That  temptation  is  a  combat  between  the  internal  or  spiritual 
man,  and  the  external  or  natural  man,  n.  2183,  4256.  Thus  be 
tween  the  delights  of  the  internal  and  external  man,  which  are  then 
opposite  to  each  other,  n.  3928,  10,351.  That  it  takes  place  on  ac 
count  of  the  disagreement  between  those  delights,  n.  3928.  Thus 
that  the  dominion  of  one  over  the  other  is  what  is  contended  for  in 
temptations,  n.  3928,  8961. 

That  no  person  can  be  tempted  unless  he  is  in  the  acknowledg 
ment,  and  likewise  in  the  affection  of  truth  and  good,  because  there 
is  otherwise  no  combat,  for  there  is  nothing  spiritual  to  act  against 
what  is  natural,  thus  there  is  no  contest  for  dominion,  n.  3928, 4299. 
That  whoever  has  acquired  any  spiritual  life,  undergoes  tempta 
tions,  n.  8963.  That  temptations  take  place  with  those  wrho  have 
conscience,  that  is,  with  those  who  are  in  spiritual  love ;  but  that 
more  grievous  ones  take  place  with  those  who  have  perception,  that 
is,  with  those  who  are  in  celestial  love,  n.  1668,  8963.  That  dead 
men,  that  is  they  who  are  not  in  faith  and  love  to  God,  and  in  love 
towards  the  neighbor,  are  not  admitted  into  temptations,  because 
they  would  fall,  n.  270,  4274,  4299,  8964,  8968.  That  therefore 
very  few  at  this  day  are  admitted  into  spiritual  temptations,  n.  8965. 
But  that  they  have  anxieties  on  account  of  various  causes  in  the 
world,  past,  present,  or  future,  which  are  often  attended  with  in 
firmity  of  mind  and  weakness  of  body,  which  anxieties  are  not  the 
anxieties  of  temptations,  n.  762,  8164.  That  spiritual  temptations 
are  sometimes  attended  with  bodily  pains,  and  sometimes  not,  n. 
8164.  That  a  state  of  temptation  is  an  unclean  and  filthy  state, 
inasmuch  as  evils  and  falses  are  injected,  and  also  doubts  concern 
ing  goods  and  truths,  n.  5246.  Also,  because  in  temptations  there 
are  indignations,  pains  of  the  mind,  and  many  affections  that  are 
not  good,  n.  4917,  6829.  That  there  is  also  ^«curity  and  doubt 
concerning  the  end,  n.  1820,  6829.  And  likewise  concerning  the 
Divine  Providence  and  hearing  of  prayer,  because  prayers  are  not 
heard  in  temptations  as  they  are  out  of  them,  n.  8179.  And  be 
cause  man  when  he  is  in  temptation,  seems  to  himself  to  be  in  a 
state  of  damnation,  n.  6097.  Because  man  perceives  clearly  what 
is  doing  in  his  external  man,  consequently  the  things  which  evil 
spirits  inject  and  call  forth,  according  to  which  he  thinks  of  his 
state ;  but  he  does  not  perceive  what  is  doing  in  his  internal  man, 
consequently  the  things  which  flow  in  by  means  of  angels  from  the 
Lord,  and  therefore  he  cannot  judge  of  his  state  therefrom,  n. 
10,236,  10,240. 

105 


198,    199  ON    THE    NEW   JERUSALEM 

That  temptations  are  generally  carried  to  desperation,  which  is 
their  end,  n.  1787,  2694,  5279,  5280,  6144,  7147,  7155,  7166,  8165, 
8567.  The  reasons,  n.  2694.  That  in  the  temptation  itself  there 
are  also  desperations,  but  that  they  terminate  in  a  general  one,  n. 
8567.  That  in  a  state  of  desperation  a  man  speaks  bitter  things, 
but  that  the  Lord  does  not  attend  to  them,  n.  8165.  That  when 
the  temptation  is  finished,  there  is  at  first  a  fluctuation  between 
truth  and  the  false,  n.  848,  857.  But  that  afterwards  truth  shines, 
and  becomes  serene  and  cheerful,  n.  3696,  4572,  6829,  8367,  8370. 

That  they  who  are  regenerated  undergo  temptations  not  once 
only,  but  many  times,  because  many  evils  and  falses  are  to  be  re 
moved,  n.  8403.  That  if  they  who  have  acquired  some  spiritual 
life  do  not  undergo  temptations  in  the  world,  they  undergo  them 
in  the  other  life,  n.  7122.  How  temptations  take  place  in  the  other 
life,  and  where,  n.  537,538,539,699,  1106  to  1113, 1122,  2694,  4728, 
4940  to  4951,  6119,  6928,  7090,  7122,  7123,  7186,  7317,  7474,  7502, 
7541,  7542,  7545,  7768,  7990,  9331,  9763.  Concerning  the  state  of 
enlightenment  of  those  who  come  out  of  temptation,  and  are  raised 
into  heaven,  and  their  reception  there,  n.  2699,  2701,  2704. 

The  nature  of  the  temptation  occasioned  by  failure  of  truth,  at 
tended  with  a  desire  thereof  at  the  same  time,  n.  2682,  8352.  The 
temptation  of  infants  in  another  world,  whereby  they  learn  to  resist 
evils,  n.  2294.  The  difference  between  temptations,  infestations, 
and  vastations,  n.  7474. 

198.  How  and  ivhen  temptations  take  place.     That  spiritual  com 
bats  are  chiefly  fought  by  the  truths  of  faith,  n.  8962.     That  truth 
is  the  first  [instrument]  of  combat,  n.  1685.     That  the  men  of  the 
spiritual  church  are  tempted  with,  regard  to  the  truths  of  faith,  and 
carry  on  the  combat  by  truths ;  but  that  the  men  of  the  celestial 
church  are  tempted  with  regard  to  goods  of  love,  and  carry  on  the 
combat  by  goods,  n.  1668,  8963.     That  the  members  of  the  spirit 
ual  church,  for  the  most  part,  do  not  combat  from  genuine  truths, 
but  from  such  as  they  believe  to  be  genuine  from  the  doctrine  of 
their  own  church;  which  doctrine  however  ought  to  be  such,  as  to 
be  capable  of  being  conjoined  with  good,  n.  6765. 

That  whoever  is  regenerated  must  undergo  temptations,  and  that 
he  cannot  be  regenerated  without  them,  n.  5036,  5403 ;  and  that 
temptations  therefore  are  necessary,  n.  7090.  That  the  man  who  is 
regenerating  comes  into  temptations,  when  evil  endeavors  to  gain 
dominion  over  good,  and  the  natural  man  over  the  spiritual  man,  n. 
6857,  8961 ;  and  when  good  ought  to  have  the  precedence,  n.  4248, 
4249,  4256,  8962,  8963.  That  they  who  are  regenerated,  are  first 
let  into  a  state  of  tranquillity,  then  into  temptations,  and  afterwards 
return  into  a  state  of  tranquillity  of  peace,  which  is  the  end,  n.  3696. 

199.  What  good  is  effected  by  temptations.     The  general  effect  of 
temptations,  n.  1692,  1717,  1740,  6144,  8958  to  8969.      That  by 
temptations  the  spiritual  or  internal  man  acquires  dominion  over  the 
natural  or  external  man ;  consequently  good  acquires  the  dominion 
over  evil,  and  truth  over  the  false;   because  good  resides  in  the 
spiritual  man,  which  cannot  exist  without  it,  and  evil  resides  in  the 
natural  man,  n.  8961.     Forasmuch  as  temptation  is   a  combat  be 
tween  them,  it  follows  that  dominion  is  the  object  of  contest,  that  is 

1U(J 


AND    ITS    HEAVENLY    DOCTRINE.  199 

whether  the  spiritual  man  shall  have  dominion  over  the  natural  man, 
thus  whether  good  shall  have  dominion  over  evil,  or  vice  versa ;  con 
sequently,  whether  the  Lord  or  hell  shall  have  dominion  over  man, 
n.  1923,  3928.  That  the  external  or  natural  man,  by  means  of 
temptations,  receives  truths  corresponding  to  the  affection  thereof 
in  the  internal  or  spiritual  man,  n.  3321,  3928.  That  the  internal 
spiritual  man  is  opened  and  conjoined  with  the  external  by  means 
of  temptations,  in  order  that  man  as  to  each  may  be  capable  of  being 
elevated,  and  of  looking  to  the  Lord,  n.  10,865.  The  internal  spirit 
ual  man  is  opened  and  conjoined  with  the  external  by  means  of 
temptations,  because  the  Lord  acts  from  the  interior,  and  tlows  in 
thence  into  the  external,  and  removes  and  subjugates  the  evils  there 
in,  and  at  the  same  time  subjects  and  renders  it  subordinate  to  the 
internal,  n.  10,685. 

That  temptations  take  place  for  the  sake  of  the  conjunction  of 
good  and  truth,  and  the  dispersion  of  the  falses  which  adhere  to 
truths  and  goods,  n.  4572.  Consequently  that  good  is  conjoined  to 
truths  by  means  of  temptations,  n.  2272.  That  the  vessels  recipi 
ent  of  truth  are  softened  by  means  of  temptations,  and  put  on  a 
state  receptive  of  good,  n.  3318.  That  truths  and  goods,  conse 
quently  the  things  which  belong  to  faith  and  charity,  are  confirmed 
and  implanted  by  means  of  temptations,  8351,  8924,  8966,  8967. 
And  that  evils  and  falses  are  removed,  and  room  made  for  the  re 
ception  of  goods  and  truths,  n.  7122.  That  by  means  of  tempta 
tions  the  loves  of  self  and  the  world,  from  whence  proceed  all  evils 
and  falses,  are  broken,  n.  5356 ;  and  that  thus  man  is  humbled,  n. 
8966,  8967.  That  evils  and  falses  are  subdued,  separated,  and  re 
moved,  but  not  abolished,  by  means  of  temptations,  n.  868.  That 
by  means  of  temptations  corporeal  things  with  their  concupiscences 
are  subdued,  n.  857,  858.  That  man  by  means  of  temptations 
learns  what  good  and  truth  are,  even  from  their  relation  to  their 
opposites,  which  are  evils  and  falses,  n.  5356.  That  he  also  learns 
that  of  himself  he  is  nothing  but  evil,  and  that  all  the  good  with 
him  is  from  the  Lord,  and  from  his  mercy,  n.  2334. 

That  by  means  of  the  temptations  in  which  man  conquers,  evil 
spirits  are  deprived  of  the  power  of  rising  up  against  him  any  more, 
n.  1695,  1717.  That  the  hells  dare  not  rise  up  against  those  who 
have  suffered  temptations  and  have  conquered,  n.  2183,  8273. 

That  after  temptations  in  which  man  has  conquered,  there  is  joy 
arising  from  the  conjunction  of  good  and  truth,  although  the  man 
knows  not  that  the  joy  he  then  feels  proceeds  therefrom,  n.  4572, 
6829.  That  there  is  then  an  illustration  of  the  truth  which  is  of 
faith,  and  a  perception  of  the  good  which  is  of  love,  n.  8367,  8370. 
That  thence  he  acquires  intelligence  and  wisdom,  n.  8966,  8967. 
That  truths  after  temptations  increase  immensely,  n.  6663 ;  and  that 
good  has  the  precedence,  or  is  in  the  first  place,  and  truth  in  the 
second,  n.  5773  ;  and  that  man,  as  to  his  internal  spiritual  man,  is 
admitted  into  the  angelic  societies,  thus  into  heaven,  n.  6611. 

That  before  a  man  undergoes  temptations,  the  truths  and  goods 
which  are  with  him  are  arranged  in  order  by  the  Lord,  that  he  may 
be  capable  of  resisting  the  evils  and  falses  which  are  with  him,  and 
are  excited  from  hell,  n  8131.  That  in  temptations  the  Lord  pro 

107 


200  ON    THE    NEW    JERUSALEM 

vides  good  where  the  evil  spirits  intend  evil,  n.  6574.  TLat  after 
temptations  the  Lord  reduces  truths  with  goods  into  a  new  order, 
and  disposes  them  in  a  heavenly  form,  n.  10,685.  That  the  interiors 
of  the  spiritual  man  are  disposed  into  a  heavenly  form,  see  the  work 
ON  HEAVEN  AND  HELL,  where  it  treats  of  the  form  of  heaven,  ac 
cording  to  which  are  regulated  the  consociations  and  communica 
tions  therein,  n.  200  to  212. 

That  they  who  fall  in  temptations,  come  into  damnation,  because 
evils  and  falses  conquer,  and  the  natural  man  prevails  over  the 
spiritual  man,  and  afterwards  has  the  dominion ;  and  that  the  latter 
state  becomes  worse  than  the  former,  n.  8165,  8169,  8961. 

200.  Thai  the  Lord  combats  for  man  in  temptations.  That  the 
Lord  alone  combats  for  man  in  temptations,  and  that  man  does  not 
combat  at  all  from  himself,  n.  1692,  8172,  8175,  8176,  8273.  That 
man  cannot  by  any  means  combat  against  evils  and  falses  from  him 
self,  because  that  would  be  to  fight  against  all  the  hells,  which  the 
Lord  alone  can  subdue  and  conquer,  n.  1692.  That  the  hells  fight 
against  man,  and  the  Lord  for  him,  n.  8159.  That  man  combats 
from  truths  and  goods,  thus  from  the  knowledges  and  affections 
thereof  which  are  with  him ;  but  that  it  is  not  man  who  combats, 
but  the  Lord  by  means  of  these  knowledges  and  affections,  n.  1661. 
That  man  thinks  that  the  Lord  is  absent  in  temptations,  because 
his  prayers  are  not  heard  as  they  are  out  of  them,  but  that  never 
theless  the  Lord  is  then  more  present  with  him,  n.  840.  That  in 
temptations  man  ought  to  combat  as  from  himself,  and  not  to  hang 
down  his  hands,  nor  to  expect  immediate  help ;  but  that  neverthe 
less  he  ought  to  believe  that  all  help  is  from  the  Lord,  n.  1712,  8179, 
8969.  That  man  cannot  otherwise  receive  a  heavenly  proprium,  n. 
1937,  1947,  2882,  2883,  2891.  The  quality  of  that  proprium,  that 
it  is  not  man's,  but  the  Lord's  with  him,  n.  1937,  1917,  2882,  2883, 
2891,  8497. 

That  temptation  is  of  no  avail,  and  productive  of  no  good,  unless 
a  man  believes,  at  least  after  the  temptations,  that  the  Lord  has 
fought  and  conquered  for  him,  n.  8969.  That  they  who  place  merit 
in  works,  cannot  combat  against  evils,  because  they  combat  from 
their  own  proprium,  and  do  not  permit  the  Lord  to  combat  for  them, 
n.  9978.  Thf  t  they  who  believe  they  have  merited  heaven  by  their 
temptations,  are  with  much  difficulty  saved,  n.  2273. 

That  the  Lord  does  not  tempt,  but  liberates,  and  leads  to  good, 
n.  2768.  That  temptations  appear  to  be  from  the  Divine,  when  yet 
they  are  not,  n.  4299.  In  what  sense  the  petition  in  the  Lord's 
prayer — Lead  us  not  into  temptation — is  to  be  understood,  from  ex 
perience,  n.  1875.  That  the  Lord  does  not  concur  in  temptations 
by  permitting  them,  according  to  the  idea  which  man  entertains  of 
permission,  n.  2768. 

That  in  every  temptation  there  is  liberty,  although  it  does  not  ap 
pear  so,  but  that  the  liberty  is  interiorly  with  man  from  the  Lord, 
and  that  he  therefore  combats  and  is  willing  to  conquer,  and  not  to 
be  conquered,  which  he  would  not  do  without  liberty,  n.  1937,  1947, 
2881.  That  the  Lord  effects  this  by  means  of  the  affection  of  truth 
and  good  impressed  on  the  internal  man,  although  the  man  is  igno- 
108 


AXD    ITS   HEAVENLY    DOCTRINE.  201 

rant  thereof,  n.  5044.     For  all  liberty  is  of  affection  or  love,  and  ac 
cording  to  its  quality,  n.  2870,  3158,  8907,  8990,  9585,  9591. 

201.  Of  the  Lords  temptations.  That  the  Lord  endured  the  most 
grievous  and  terrible  of  all  temptations,  of  which  there  is  but  little 
said  in  the  literal  sense  of  the  Word,  but  much  in  the  internal  sense, 
n.  1663,  1668,  1787,  2776,  2786,  2795,  2814,  9528.  That  the  Lord 
combated  from  Divine  Love  towards  the  whole  human  race,  n.  1690, 
1691,  1812,  1813,  1820.  That  the  love  of  the  Lord  was  the  salva 
tion  of  the  human  race,  n.  1820.  That  the  Lord  combated  from 
His  own  proper  power,  n.  1692,  1813,  9937.  That  the  Lord  alone 
was  made  justice  and  merit,  by  means  of  temptations,  and  of  the 
victories  which  He  gained  therein  from  His  own  proper  power,  n. 
1813,  2025,  2026,  2027,  9715,  9809,  10,019.  That  by  means  of 
temptations  the  Lord  united  the  Divine  itself,  which  was  in  Him 
from  conception,  to  His  Human,  and  made  this  Divine,  as  He  makes 
man  spiritual  by  means  of  temptations,  n.  1725,  1729,  1733,  1737, 
3318,  3381,  3382,  4286.  That  the  temptations  of  the  Lord  were  at 
tended  with  despair  at  the  end,  n.  1787.  That  the  Lord,  by  means 
of  the  temptations  with  which  He  suffered  Himself  to  be  assaulted, 
subjugated  the  hells,  and  reduced  to  order  all  things  in  them,  and 
in  heaven,  and  at  the  same  time  glorified  His  Human,  n.  1737,  4287, 
9397,  9258,  9937.  That  the  Lord  alone  fought  against  all  the  hells, 
n.  8273.  That  He  permitted  temptations  from  thence  to  assault 
Him,  n.  2816,  4295. 

That  the  Lord  could  not  be  tempted  as  to  the  Divine,  because 
the  hells  cannot  assault  the  Divine,  wherefore  He  assumed  a  human 
from  the  mother,  which  could  be  tempted,  n.  1414,  1444,  1573,  5041, 
5157,  7193,  9315.  That  by  means  of  temptations  and  victories  He 
expelled  all  that  was  hereditary  from  the  mother,  and  put  off  the 
human  from  her,  until  at  length  He  was  no  longer  her  son.  n.  2159, 
2574,  2649,  3036,  10,829.  That  Jehovah,  who  was  in  Him  from 
conception,  appeared  in  His  temptations  to  be  absent,  n.  1815. 
That  this  was  His  state  of  humiliation,  n.  1785,  1999,  2159,  6866. 
That  His  last  temptation  and  victory,  by  which  He  fully  subjugated 
the  hells,  and  made  His  Human  Divine,  was  in  Gethsemane  and  on 
the  cross,  n.  2776,  2803,  2813,  2814,  10,655,  10,659,  10,829. 

That  to  eat  no  bread  and  drink  no  water  for  forty  days,  signifies 
an  entire  state  of  temptations,  n.  10,686.  That  forty  years,  months, 
or  days,  signify  a  plenary  state  of  temptations  from  beginning  to 
end  ;  and  that  such  a  state  is  understood  by  the  deluge  continuing 
forty  days ;  by  Moses  abiding  forty  days  upon  Mount  Sinai ;  by 
the  sojourning  of  the  children  of  Israel  forty  years  in  the  desert ; 
and  by  the  Lord's  temptation  in  the  desert  for  forty  days,  n.  730, 
862,  2272,  2273,  8098. 


109 


202 209  ON   THE   NEW    JERUSALEM 


OF   BAPTISM. 

202.  THE  ordinance  of  baptism  is  intended  as  a  sign  that  the 
person  baptized  belongs  to  the  church,  and  as  a  memorial  that 
he  must  be  regenerated ;  for  the  washing  of  baptism  has  no 
other  signification  than  of  spiritual  washing,  or  regeneration. 

203.  All  regeneration  is  effected  by  the  Lord,  through  the 
instrumentality  of  the  truths  of  faith,  and  of  a  life  in  accord 
ance  with  them.     Baptism,  therefore,  is  a  testification  that  the 
person  baptized  belongs  to  the  church,  -and  is  capable  of  being 
regenerated  :  for  it  is  in  the  church  that  the  Lord,  who  alone 
regenerates  man,  is  acknowledged,  and  there  also  is  the  Word, 
which  contains  the  truths  of  faith,  by  which  regeneration  is 
effected. 

204.  These  truths  the  Lord  teaches  in  John :  Except  a  man 
be  born  of  water  and  of  the  spirit,  he  cannot  enter  into  the 
kingdom  of  God.   chap.  iii.  5.     Water,  in  the  spiritual  sense, 
here  signifies  the  truth  of  faith  derived  from  the  Word;  the 
spirit,  a  life  according  to  that  truth  ;  and  being  born,  being  re 
generated  thereby. 

205.  Since  every  one  who  is  regenerated  also  undergoes 
temptations,  which  are  spiritual  combats  against  evil  and  the 
false,  the  water  used  in  baptism  likewise  signifies  those  tempta 
tions. 

206.  As  baptism  is  appointed  a  sign  and  memorial  of  those 
things,  man  may  be  baptized  as  an  infant,   and  if  he  has  not 
been  baptized  in  his  infancy,  he  may  be  baptized  as  an  adult. 

207.  Let  those,  therefore,  who  are  baptized,  remember,  that 
baptism  itself  confers  upon  its  subjects  neither  faith  nor  salva 
tion,  but  merely  testifies  that  they  will  receive  faith,  and  that 
they  will  be  saved,  if  they  are  regenerated. 

208.  Hence  may  be  seen  the  import  of  the  Lord's  words  in 
Mark :  He  that  believeth  and  is  baptized,  shall  be  saved  ;   but 
he  that  believeth  not  shall  be  damned,  chap.  xvi.  16.     Here,  to 
believe,  signifies  to  acknowledge  the  Lord,  and  to  receive  Di 
vine  Truths  from  Him  by  means  of  the  Word ;  and  to  be  bap 
tized,  is  to  be  regenerated  by  the  Lord  by  means  of  those 
truths. 


FROM  THE  ARCANA  CCELESTIA. 

209.  THAT  baptism  signifies  regeneration  by  the  Lord  by  the 
truths  of  faith  derived  from  the  Word,  n.  4255,  5120,  9089,  10,239, 
10,386,  10,387,10,388,  10,392.  That  baptism  is  for  a  sign  that  man  is 
of  the  church,  which  acknowledges  the  Lord,  who  is  the  source  of  re 
generation,  and  which  has  the  Word,  from  which  the  truths  of  faith, 
by  means  of  which  regeneration  is  effected,  are  derived,  n.  10,386, 

no 


AND    ITS    HEAVENLY    DOCTRINE,  210 — 212 

10,387,  10,388.  That  baptism  gives  neither  faith  nor  salvation,  but 
testifies  that  faith  and  salvatioL  will  be  received  by  those  who  are 
regenerated,  n.  10,391. 

That  washings  in  the  ancient  churches,  and  in  the  Israelitish 
church,  represented  and  thence  signified  purifications  from  evils  and 
falses,  n.  3147,  9089,  10,237,  10,239.  That  washings  of  garments 
signified  the  purification  of  the  understanding  from  falses,  n.  5954. 
That  washing  of  the  feet  signified  the  purification  of  the  natural 
man,  n.  3147,  10,241.  What  is  signified  by  the  washing  of  the  dis 
ciples'  feet  by  the  Lord,  is  explained  at  n.  10,243. 

That  waters  signify  the  truths  of  faith,  n.  28,  2702,  3058,  5668, 
.8568,  10,238.  That  a  fountain  and  a  well  of  living  waters  signifies 
the  truths  of  faith  from  the  Lord,  consequently  the  Word,  n.  3424. 
That  bread  and  water  signify  all  the  goods  of  love  and  truths  of 
faith,  n.  4976,  9323.  That  spirit  signifies  the  life  of  truth,  or  the 
life  of  faith,  n.  5222,  9281,  9818.  What  the  spirit  and  the  flesh  sig 
nify, — that  the  spirit  signifies  life  from  the  Lord,  and  flesh,  life  from 
man,  n.  10,283.  Hence  it  is  evident  what  is  signified  by  these  words 
of  the  Lord  :  Except  a  man  be  begotten  of  water  and  the  spirit,  he 
cannot  enter  into  the  kingdom  of  God  ;  namely,  that  unless  man  is 
regenerated  by  the  truths  of  faith,  and  by  a  life  according  to  them, 
he  cannot  be  saved,  n.  10,240.  That  all  regeneration  is  effected  by 
the  truths  of  faith,  and  by  a  life  according  to  them,  n.  1904,  2046, 
9088,  9959,  10,028. 

That  the  total  washing,  which  was  effected  by  immersion  in  the 
waters  of  Jordan,  signified  regeneration,  in  the  same  manner  as  bap 
tism,  n.  9089,  10,239.  What  the  waters  of  Jordan,  and  Jordan  it 
self,  signified,  n.  1585,  4255. 

That  a  deluge  and  inundation  of  waters  signify  temptations,  n, 
660,  705,  739,  756,  790,  5725,  6853.  Thsft  baptism  signifies  the 
same,  n.  5120,  10,389.  In  what  manner  baptism  was  represented 
from  heaven,  n.  2299. 


OF   THE  HOLY  SUPPER. 

210.  THE  Holy  Supper  was  instituted  by  the  Lord,  to  be  a 
means  whereby  the  church  may  have  conjunction  with  hea 
ven,  and  thus  with  the  Lord  ;  it  is,  therefore,  the  holiest  solem 
nity  of  Divine  worship. 

211.  The  manner  in  which  such  conjunction  is  effected  by 
the  Holy  Supper,  is  not  understood  by  those  who  are  unac 
quainted  with  the  internal  or  spiritual  sense  of  the  Word,  since 
they  do  not  think  beyond  the  external  sense,  which  is  that  of 
the  letter.     It  is  only  from  the  internal '  or  spiritual  sense  of 
the  Word,  that  it  can  be  known  what  is  signified  by  the  Lord's 
body  and  blood,  and  by  the  bread  and  wine  ;  and  also  what  is 
signified  by  eating. 

212.  In  the  spiritual  sense,  the  Lord's  body  or  flesh,  and  the 
Dread,  signifies  the  good  of  love  ;  the  Lord's  blood  and  the  wine, 


213—216  ON   THE   NEW  JERUSALEM 

the  good  of  faith  ;  and  eating,  appropriation  and  conjunction. 
In  no  other  sense  do  the  angels,  who  are  attendant  on  man, 
when  he  receives  the  sacrament  of  the  Supper,  understand 
those  things,  for  they  perceive  all  things  spiritually.  Hence 
it  is,  that,  on  such  occasions,  a  holy  principle  of  love  and  of 
faith  flows  into  man  from  the  angels,  thus  through  heaven  from 
the  Lord,  and  hence  conjunction  is  effected. 

213.  From  these  considerations  it  is  evident,  that  when  man 
partakes  of  the  bread,  which  is  the  body,  he  is  conjoined  to 
the  Lord  by  the  good  of  love  directed  to  Him  and  derived 
from  Him ;  and  that  when  he  partakes  of  the   wine,  which  is 
the  blood,  he  is  conjoined  to  the  Lord  by  the  good  of  faith,  di 
rected  to  Him  and  derived  from  Him.     But  it  must  be  par 
ticularly  observed,  that  conjunction  with  the  Lord,  by  means 
of  the  sacrament  of  the  Holy  Supper,  is  effected  with  those 
alone  who  are  influenced  by  the  good  of  love  to  Him,  and  of 
faith  in  Him  and  from  Him.     With  these  there  is  conjunction 
by  means  of  this  most  holy  ordinance ;  with  others,  there  is 
indeed  the  Lord's  presence,  but  no  conjunction  writh  Him. 

214.  Besides,  the  Holy  Supper  includes  and  comprehends 
the  whole  of  the  Divine  worship  instituted  in  the  Israelitish 
Church ;  for  the  burnt- offerings  and  sacrifices,  in  which  the 
worship  of  that  church  principally  consisted,  were  denomina 
ted  by  the  single  term  BREAD  ;  hence,  also,  the  Holy  Supper  is 
the  completion  or  fullness  of  that  representative  worship. 


FROM  THE  ARCANA  CCELESTIA. 

SINCE  what  is  involved  in  the  Holy  Supper  cannot  be  known,  un 
less  it  be  known  what  its  particulars  signify,  for  they  correspond  to 
spiritual  things,  therefore  some  passages  shall  be  adduced  respect 
ing  what  is  signified  by  body  and  flesh,  by  bread  and  wine,  and  by 
eating  and  drinking ;  as  also  concerning  the  sacrifices,  wherein  the 
worship  of  the  Israelitish  church  principally  consisted,  showing  that 
they  were  called  bread. 

215.  OF  SUPPER.     That  dinners  and  suppers  signified  consociation 
by  love,  n.  3596,  3832,  4745,  5161,  7996.     That  the  Paschal  supper 
signified  consociation  in  heaven,  n.  7836,  7997,  8001.     That  the  feast 
of  unleavened  bread,  or  of  the  passover,  signified  deliverance  from 
damnation,  by  the  Lord,  n.  7093,  7867,  9286  to  9292,   10,655;  ^  and 
in  the  inmost  sense,  the  remembrance  of  the  glorification  of  the 
Lord's  Human,  because  deliverance  comes  therefrom,  n.  10,655. 

216.  OF  BODY  AND  FLESH.     That  the  Lord's  flesh  signifies'  the 
Divine  Good  of  His  Divine  Love,  that  is,  of  His  Divine  Human,  n. 
3813,  7850,  9127,  10,283.     That  His  body  has  a  like  signification, 
n.  2343,  2359,  6135.     That  flesh  in  general  signifies  the  will  princi 
ple  or  proprium  of  man,  which  regarded  in  itself  is  evil ;  but  which 
when  vivified  by  the  Lord,  signifies  good,  n.  148, 149,  780, 999,  3813, 

112 


AND    ITS    HEAVENLY    DOCTRINE.  217 

8409,  10,283.     That  hence  flesh  in  the  Word,  signifies  the  whole 
man,  and  every  man,  n.  574,  1050,  12,803. 

It  is  said  here  and  in  ivhat  follows,  that  these  tilings  signify,  be 
cause  they  correspond  ;  for  whatever  corresponds,  signifies,  see  n.  2890, 
2971,  2987,  2989,  3002,  3225.  That  the  Word  is  written  by  mere 
correspondences,  and  hence  its  internal  or  spiritual  sense,  the  nature 
of  which  cannot  be  known,  and  scarcely  its  existence,  without  a  know 
ledge  of  correspondences,  n.  3131,  3472  to  3485,  8615,  10,657.  That 
thus  there  is  a  conjunction  of  heaven  ivith  the  man  of  the  church  by 
the  Word,  n.  10,687.  For  further  particulars  on  this  head  see  n. 
303  to  310,  in  the  work  ON  HEAVEN  AND  HELL,  where  it  treats  of 
the  conjunction  of  heaven  ivith  the  man  of  the  church  by  means  of 
the  Word. 

217.  OF  BLOOD.     That   the   Lord's   blood   signifies  the   Divine 
Truth  proceeding  from  the  Divine  Good  of  His  Divine  Love,  n.  4735, 
4978,  7317,  7326,  7846,  7850,  7877,  9127,  9393,   10,026,  10,033. 
10,152,  10,204.     That  the  blood  sprinkled  upon  the  altar  round 
about,  and  at  its  foundation,  signified  the  unition  of  Divine  Truth 
and  Divine  Good  in  the  Lord,  n.  10,047.     That  the  blood  of  grapes 
signifies  the  truth  of  faith  from  the  good  of  charity,  n.  6378.     That 
a  grape  and  a  bunch  of  grapes  signify  spiritual  good,  which  is  the 
good  of  charity,  n.  5117.     That  to  shed  blood  is  to  offer  violence  to 
Divine  Truth,  n.  374,  1005,  4735,  5476.  9127.     What  is  signified  by 
blood  and  water  going  out  of  the  Lord's  side,  n.  9127.     What  by 
the  Lord's  redeeming  men  by  His  blood,  n.  10,152. 

218.  OF  BREAD.     That  bread,  when  mentioned  in  relation  to  the 
Lord,  signifies  the  Divine  Good  of  the  Lord's  Divine  Love,  and  the 
reciprocal  good  of  the  man  who  eats  it,  n.  2165,  2177,  3478,  3735, 
3813,  4211,  4217,  4735,  4976,  9323,  9545.     That  bread  involves  and 
signifies  all  food  in  general,  n.  2165,  6118.     That  food  signifies  every 
thing  that  nourishes  the  spiritual  life  of  man,  n.  4976,  5147,  5915, 
6277,  8418.     Thus  bread  signifies  all  celestial  and  spiritual  food,  n. 
276,  680,  2165,  2177,  3478,  6118,  8410.     Consequently  every  thing 
which  proceeds  out  of  the  mouth  of  God,  according  to  the  Lord's 
words,  Matt.  iv.  4,  n.  681.     That  bread  in  general  signifies  the  good 
of  love,  n.  2165,  2177,  10,686.     The  same  is  signified  by  wheat,  of 
which  bread  is  made,  n.  3941,  7605.     That  bread  and  water  when 
mentioned  in  the  Word,  signify  the  good  of  love,  and  the  truth  of 
faith,  n.  9323.     That  breaking  of  bread  was  a  representative  of  mu 
tual  love  in  the  ancient  churches,  n.  5405.     That  spiritual  food  is 
knowledge,  intelligence,  and  wisdom,  and  consequently  good  and 
truth,  because  the  former  are  derived  from  the  latter,  n.  3114,  4459, 
4792,  5147,  5293,  5340,  5342,  5410,  5426,  5576,  5582,  5588,   5656, 
8562,  9003.     And  because  they  nourish  the  mind,  n.  4459,  5293, 
5576,   6277,    8418.     That   sustenance  by  food   signifies    spiritual 
nourishment,  and  the  influx  of  good  and  truth  from  the  Lord,  n. 
4976,  5915,  6277. 

That  the  show-bread  on  the  table  in  the  tabernacle,  signified  the 

Divine  Good  of  the  Lord's  Divine  Love,  n.  3478,  9545.     That  the 

meat-offerings  of  cakes  and  wafers  in  the  sacrifices,  signified  worship 

from  the  good  of  love,  n.  4581,  10,079,  10,137.     What  the  various 

[8]  113 


219 221  ON    THE    NEW    JERUSALEM 

meat-offerings  signified  in  particular,   n.  7978,   9992,  9993,  9994 
10,079. 

That  the  ancients,  when  they  mentioned  bread,  meant  all  food  in 
general,  see  Gen.  xliii.  16,  31 ;  Exod.  xviii.  12 ;  Judges  xiii.  15,  16 ; 
1  Sam.  xiv.  28,  29;  chap.  xx.  24,  27 ;  2  Sam.  ix.  7,  10 ;  1  Kings  iv. 
22,  23 ;  2  Kings  xxv.  29. 

219.  OF  WINE.     That  wine,  when  mentioned  with  respect  to  the 
Lord,  signifies  the  Divine  Truth  proceeding  from  His  Divine  Good, 
in  the  same  manner  as  blood,  n.  1071,  1798,  6377.     That  wine  in 
general  signifies  the  good  of  charity,  n.  6377.     That  new  wine  sig 
nifies  truth  from  good  in  the  natural  man,  n.  3580.     That  wine  is 
called  the  blood  of  grapes,  n.  6378.     That  a  vineyard  signifies  the 
church  with  respect  to  truth,  n.  9139,  3220.     That  the  drink-offering 
in  the  sacrifices,  which  was  wine,  signified  spiritual  good,  which  is 
holy  truth,  n.  1072.     That  the  Lord  alone  is  holy,  and  hence  that 
all  holiness  is  from  Him,  n.  9229,  9680,  10,359,  10,360.     That  the 
Divine  Truth  proceeding  from  the  Lord  is  what  is  called  holy  in  the 
Word,  n.  6788,  8302,  9229,  9820,  10,361. 

220.  OF  EATING  AND  DRINKING.     That  to  eat  signifies  to  be  ap 
propriated  and  conjoined  by  love  and  charity,  n.  2187,  2343,  3168, 
3513,  5648.     That   hence   it  signifies  to  be  consociated,  n.   8001 
That  to  eat  is  predicated  of  the  appropriation  and  conjunction  of 
good,  and  to  drink,  of  the  appropriation  and  conjunction  of  truth,  n. 
3168,  3513,  3832,  9412.     What  eating  and  drinking  in  the  Lord's 
kingdom  signifies,  n.  3832.     Hence  it  is,  that  to  be  famished  and 
hungry,  in  the  Word,  signifies  to  desire  good  and  truth  from  affec 
tion,  n.  4958,  10,227. 

That  the  angels  understand  the  things  here  spoken  of  according 
to  their  internal  or  spiritual  sense  alone,  because  the  angeid  are  in 
the  spiritual  world,  n.  10,121.  That  hence  holiness  from  neaven 
flows  in  with  the  men  of  the  church,  when  they  receive  the  sacra 
ment  of  the  supper  with  sanctity,  n.  6789.  And  effects  conjunction 
with  the  Lord,  n.  1519,  3464,  3735,  5915,  10,521,  10,522. 

221.  OF  SACRIFICES.     That  burnt-offerings  and  sacrifices  (signified 
all  things  of  worship  from  the  good  of  love,  and  from  the  truths  of 
faith,  n.   923,  6905,  8680,  8936,  10,042.     That  burnt-offerings  and 
sacrifices  also  signified  Divine  Celestial  things,  which  are  the  inter 
nal  things  of  the  church,  from  which  worship  is  derived,  n.  2180, 
2805,  2807,  2830,  3519.     With  a  variation  and  difference  according 
to  the  varieties  of  worship,  n.  2805,  6905,  8936.     That  therefore 
there  were  many  kinds  of  sacrifices,  and  various  processes  to  be  ob 
served  in  them,  and  various  beasts  made  use  of,  n.  2830,  9939,  9990. 
That  the  various  things  which  they  signified  in  general,  may  appear 
from  unfolding  the  particulars  by  the  internal  sense,  n.    10,042. 
What  the  beasts  which  were  sacrificed  signified  in  particular,  n. 
10,042.     That  arcana  of  heaven  are  contained  in  the  rituals  and 
processes  of  the  sacrifices,  n.  10,057.     That  in  general  they  contain 
ed  the  arcana  respecting  the  glorification  of  the  Lord's  Human ; 
•and  in  a  respective  sense,  the  arcana  of  the  regeneration  and  puri 
fication  of  man  from  evils  and  falses ;   wherefore  they  were  prescri 
bed   for   various  sins,  crimes,  and   purifications,  n.   9990,   10,022, 
10,042,  10,053,  10  057.     What   is   signified   by  the  imposition  of 

114 


AND    ITS    HKAVK^LY    DOCTKINK.  222 

hands  on  the  beasts  which  were  sacrificed,  n.  10,023.  What  by  the 
inferior  parts  of  the  slain  beasts  being-  pat  under  their  superior 
parts,  in  the  burnt-offerings,  n.  10,051.  What  by  the  meat-offerings 
that  were  offered  at  the  same  time,  n.  10,079.  What  by  the  drink- 
offering,  n.  4581,  10,137.  What  by  the  salt  which  was  used,  n. 
10,300.  What  by  the  altar  and  all  the  particulars  of  it,  n.  921,  2777, 
2784,  2811,  2812,  4489,  4541,  8935,  8940,  9388,  9389,  9714,  9720, 
9963,  9964,  10,028,  10,123,  10,151,  10,242,  10,245,  10,344.  What 
!>y  the  fire  of  the  altar,  n.  934,  6314,  6832.  What  by  eating  to 
gether  of  the  things  sacrificed,  n.  2187,  8682.  That  sacrifices  were 
not  commanded,  but  chanty  and  faith,  thus  that  they  were  only  per 
mitted,  shown  from  the  Word,  n.  922,  2180.  Why  they  were  per 
mitted,  n.  2180,  2818. 

That  the  burnt-offerings  and  sacrifices,  which  consisted  of  lambs, 
she-goats,  sheep,  kids,  he-goats,  and  bullocks,  were  in  one  word 
called  BREAD,  is  evident  from  the  following  passages :  And  the  priest 
shall  burn  it  upon  the  altar ;  IT  is  THE  BREAD  OF  THE  OFFERING  MADE 
BY  FIRE  UNTO  THE  LORD.  Levit.  in.  11,  16.  The  sons  of  Aaron  shall 
be  holy  unto  their  God,  neither  shall  they  profane  the  name  of  their 
God  ;  for  the  offerings  of  Jehovah  made  by  fire,  the  BREAD  OF  THEIR 
GOD,  they  do  offer.  Thou  slialt  sanctify  him,  therefore,  for  he  offer- 
eth  THE  BREAD  OF  THY  GOD.  A  man  of  the  seed  of  Aaron,  in  whom 
there  shall  be  a  blemish,  let  him  not  approach  to  offer  the  BREAD  OF 
HIS  GOD.  Levit.  xxi.  6,  8,  17,  21.  Command  the  children  of  Israel, 
and  say  unto  them,  My  offering,  MY  BREAD,  for  my  sacrifices  made 
by  fire  for  an  odor  of  rest,  ye  shall  observe,  to  offer  unto  me  in  their 
due  season.  Num.  xxviii.  2.  He  who  shall  have  touched  an  unclean 
thing  shall  not  eat  of  the  holy  things,  unless  he  wash  his  flesh  in 
water  ;  and  shall  afterwards  eat  of  the  holy  things,  because  it  is  his 
BREAD.  Levit.  xxii.  6,  7.  Ye  offer  POLLUTED  BREAD  upon  my  altar, 
Malachi  i.  7. 

From  what  has  been  observed,  it  may  be  seen  what  is  meant  by 
bread  in  John:  Jesus  said,  Verily,  verily,  I  say  unto  you,  Moses 
gave  them  not  that  BREAD  FROM  HEAVEN,  but  my  Father  givdh  you 

the  TRUE  BREAD  FROM    HEAVEN  5   for    THE    BREAD    OF    GoD    IS    He    wllO 

came  down  from  heaven,  and  giveth  life  unto  the  world.  Then  said 
they  unto  Him,  Lord,  evermore  give  us  THIS  BREAD.  Jesus  said  unto 
them,  I  AM  THE  BREAD  OF  LIFE;  he  that  cometh  to  me  shall  never 
hunger,  and  he  that  believeth  on  me  shall  never  thirst.  He  that  be 
lieveth  on  me  hath  eternal  life.  I  AM  THE  BREAD  OF  LIFE.  THIS  is 
THE  BREAD  ivhich  cometh  down  from  heaven  /  that  a  man  may  eat 
thereof,  and  not  die.  I  AM  THE  LIVING  BREAD  which  came  down  from 
heaven,  if  any  one  shall  eat  OF  THIS  BREAD,  he  shall  live  for  ever. 
vi.  31  to  35,  and  47  to  51.  From  these  passages,  and  from  what 
has  been  said  above,  it  appears  that  bread  is  all  the  good  which 
proceeds  from  the  Lord,  for  the  Lord  Himself  is  in  His  own  good ; 
and  thus  that  bread  and  wine  in  the  holy  supper  are  all  worship  of 
tbo  Lord  from  the  good  of  love  and  faith. 

222.  To  the  above  shall  be  added  some  particulars  from  the  AR 
CANA  OCELESTIA,  n.  9127  :  "  He  who  knows  nothing  of  the  internal 
or  spiritual  sense  of  the  Word,  knows  no  other  than  that  flesh  and 
blood,  when  they  are  mentioned  in  the  Word,  mean  natural  flesh 

115 


222  ON    THE   NEW    JERUSALEM 

and  blood.  The  internal  sense,  however,  does  not  treat  of  the  lif* 
of  man '5  body,  but  of  his  soul,  that  is,  of  his  spiritual  life,  which  he 
is  to  live  to  eternity.  This  life  is  described  in  the  literal  sense  of 
the  Word,  by  things  which  belong  to  the  life  of  the  body,  that  is, 
by  flesh  and  blood  ;  and  as  the  spiritual  life  of  man  subsists  by  the 
good  of  love  and  the  truth  of  faith,  therefore  in  the  internal  sense  of 
the  Word  the  good  of  love  is  meant  by  flesh,  and  the  truth  of  faith 
by  blood.  These  are  understood  by  flesh  and  blood,  and  by  bread 
and  wine,  in  heaven  ;  for  bread  means  altogether  the  same  there  as 
flesh,  and  wine  as  blood.  They  who  are  not  spiritual  men,  do  not 
apprehend  this  ;  let  such  abide  therefore  in  their  own  faith,  only  be 
lieving  that  in  the  holy  supper,  and  in  the  W^ord,  there  is  a  sanctity, 
because  they  are  from  the  Lord,  although  they  may  not  know  where 
that  sanctity  resides.  On  the  other  hand,  let  those  who  are  endowed 
with  interior  perception,  consider  whether  flesh  means  flesh,  and 
blood,  blood,  in  the  following  passages.  In  the  Apocalypse  :  /  sa-w 
an  angel  standing  in  the  sun,  and  he  cried  ivith  a  great  voice,  saying 
unto  all  the  fowls  that  fly  in  the  midst  of  heaven.  Com?  and  gather 
yourselves  together  to  the 'supper  of  the  great  God /  that  ye  may  eat 
the  flesh  of  kings,  and  the  flesh  of  captains,  and  the  flesh  of  mighty 
men,  and  the  flesh  of  horses  and  of  them  that  sit  on  them,  and  the 
flesh  of  all  men,  both  free  and  bond,  both  small  and  great,  xix.  17, 
18.  Who  can  understand  these  words,  unless  he  knows  what  flesh, 
kings,  captains,  mighty  men,  horses,  them  that  sit  on  them,  and  free 
men  and  bondmen,  signify  in  the  internal  sense  ?  And  in  Ezekiel : 
Thus  saith  the  Lord  Jehovah :  Say  to  every  feathered  foivl  and  to 
every  beast  of  the  field,  Assemble  yourselves  and  come;  gather  your 
selves  from  every  side  to  my  sacrifice  that  I  sacrifice  for  you,  a  great 
sacrifice  upon  the  mountains  of  Israel,  that  ye  may  eat  flesh  and 
drink  blood ;  ye  shall  eat  the  flesh  of  the  mighty,  and  drink  the  blood 
of  the  princes  of  the  earth  /  and  ye,  shall  eat  fat  till  ye  be  full,  and 
drink  blood  till  ye  be  drunken,  and  of  my  sacrifice  ivhich  I  have 
sacrificed  for  you  :  thus  shall  ye  be  filled  at  my  table,  with  horses 
and  chai*iots,  with  mighty  men,  and  with  all  men  of  war  /  and  I  ivill 
set  my  glory  among  the  nations,  xxxix.  17,  18,  19,  20,  21.  This 
passage  treats  of  the  calling  together  of  all  to  the  kingdom  of  the 
Lord,  and  in  particular  of  the  establishment  of  the  church  among 
the  Gentiles  ;  and  eating  flesh  and  drinking  blood,  signify  to  appro 
priate  Divine  Good  and  Divine  Truth,  thus  the  holy  principle  which 
proceeds  from  the  Lord's  Divine  Humanity,  to  themselves.  Who 
cannot  see,  that  flesh  does  not  here  mean  flesh,  nor  blood,  blood ;  as 
when  it  is  said,  that  they  should  eat  the  flesh  of  the  mighty,  and 
drink  the  blood  of  the  princes  of  the  earth,  and  that  they  should 
drink  blood  even  to  drunkenness;  also  that  they  should  be  filled 
with  horses,  with  chariots,  with  mighty  men,  and  with  all  men  of 
war  ?  What  the  feathered  fowls  and  the  beasts  of  the  field  signify 
in  the  spiritual  sense,  may  be  seen  in  the  work  ON  HEAVEN  AND 
HELL,  n.  110  and  the  notes.  Let  us  now  consider  what  the  Lord 
said  concerning  His  flesh  and  His  blood,  in  John :  The  bread  ivhich 
I  will  give,  is  my  flesh.  Verily,  verily,  I  say  unto  you,  Except  ye 
eat  the  flesh  of  the  Son  of  Man,  and  drink  His  blood,  ye  have  no  life 
in  you.  Whoso  eatsth  my  flesh  and  drinketh  my  blood,  hath  eternal 
116 


AND    ITS    HEAVKXLY    DOCTKINE.  223 — 226 

life,  and  I  will  raise  him  up  at  the  last  day  ;  for  my  flesh  is  meat 
indeed,  and  my  blood  is  drink  indeed.  He  that  eateth  my  flesh  and 
drinketh  my  blood,  dwelleth  in  me,  and  I  in  him.  This  is  the  bread 
ivhich  came  down  from  heaven,  vi.  51  to  58.  That  the  flesh  of  the 
Lord  is  Divine  Good,  and  His  blood,  Divine  Truth,  each  from  Him, 
is  evident,  because  these  principles  nourish  the  spiritual  life  of  man : 
hence  it  is  said,  My  flesh  is  meat  indeed,  and  my  blood  is  drink  in 
deed:  and  as  man  is  conjoined  to  the  Lord  by  Divine  Good  arid 
Truth,  it  is  also  said,  Whoso  eateth  my  flesh  and  drinketh  my  blood, 
hath  eternal  life  ;  and,  He  dwelleth  in  me  and  I  in  him ;  and  in  the 
former  part  of  the  chapter,  Labor  not  for  the  meat  which  perislteth, 
but  for  that  meat  which  endureth  to  eternal  life,  verse  27.  That  to 
abide  in  the  Lord  is  to  be  in  love  to  Him,  the  Lord  Himself  teaches 
in  John,  chap.  xv.  2 — 12." 


OF   THE  RESURRECTION. 

223.  MAN  is  so  created  that,  as  to  his  internal,  lie  cannot 
die  ;  for  he  is  capable  of  believing  in  and  of  loving  God,  and 
thus  of  being  conjoined  to  God  by  faith  and  love  ;  and  to  be 
thus  conjoined  to  God  is  to  live  to  eternity. 

221.  This  internal  exists  in  every  man  who  is  born  :  his  ex 
ternal  is  that  by  which  he  .brings  into  effect  the  things  which 
belong  to  his  faith  and  love.  The  internal  of  man  is  the  spirit, 
and  the  external  is  the  body.  The  external,  or  the  body,  is 
suited  to  the  performance  of  uses  in  the  natural  world,  and  is 
rejected  or  put  off  at  death  ;  but  the  internal,  which  is  called 
the  spirit,  and  which  is  suited  to  the  performance  of  uses  in  the 
spiritual  world,  never  dies.  After  death,  this  internal  exists  as 
a  good  spirit  and  an  augel,  if  the  man  had  been  good  during 
his  abode  in  his  world,  but  if  during  that  time  he  had  lived  in 
evil,  he  is,  after  death,  an  evil  spirit. 

225.  The  spirit  of  man,   after  the  dissolution  of  the  body, 
appears  in  the  spiritual  world  in  a  human  form,  in  every  respect 
as  in  the  natural  world.     Tie  enjoys  the  faculty  of  sight,   of 
hearing,  of  speaking,  and  of  feeling,  as  he  did   in  the  world  ; 
and  he  is  endowed  with  every  faculty  of  thought,  of  will,  and  of 
action,  as  when  he  was  in  the  world  ;  in  a  word,  he  is  a  man  in 
all  respects,  even  to  the  most  minute  particular,  except  that  he 
is  not  encompassed  with  the  gross  body  which  he  had  in  the 
world.     This  he  leaves  when  he  dies,  nor  does  he  ever  resume  it. 

226.  This  continuation  of  life  is  meant  by   the   resurrection. 
The  reason  why  men  believe  that  they  shall  not  rise  again  before 
the  last  judgment,  when,  as  they   suppose,  the  whole   visible 
creation  will  be  destroyed,  is,   that  they   do   not  understand 
the  Word,  ano  because  sensual  men  place  all  their  life  in  the 

117 


227—  -229  ox  THK  XLW  JERUSALEM 

body,  and  imagine  that  unless  the    jody  be  re-animated,  the 
man  can  be  no  more. 

227.  The  life  of  man  after  death  is  the  life  of  his  love   and 
of  his  faith  ;  hence  the  nature  of  his  lite  to  eternity  is  deter- 

*  mined  by  the  quality  which  had  belonged  to  those  during  his 
life  in  the  world.  With  those  who  loved  themselves  and  the 
world  supremely,  this  life  is  the  life  of  hell  ;  and  writh  those 
who  had  loved  God  supremely,  and  the  neighbor  as  themselves, 
it  is  the  life  of  heaven.  The  latter  are  they  who  have  faith  ; 
but  the  former  are  they  who  have  no  faith.  The  life  of  heaven 
is  called  eternal  life,  and  the  life  of  hell  is  called  spiritual  death. 

228.  That  man  continues  to  live  after  the  death  of  the  body, 
is  plainly  taught  in  the  Word  ;  as  when  it  is  said,  that  God  is 
not  the  God  of  the  dead,  but  of  the  living  (Matt.  xxii.   31); 
that  Lazarus  after  death  was  carried  into  heaven,  and  that  the 
rich  man  lifted  up  his  eyes  in  hell  (Luke  xvi.  22,   23,   and   the 
following  verses) ;  that  Abraham,  Isaac,  and  Jacob,  are  in  hea 
ven  (Matt.  viii.  11 ;  chap.  xxii.  31,  32  ;  Luke  xxii.  37,  38) ;  and 
when  Jesus  said  to  the  thief  on  the  cross,  To-day  shalt  thou  be 
with  me  in  paradise  (Luke  xxiii.  43). 


FROM  THE  WORK  ON  HEAVEN  AND  HELL. 

229.  IT  is  unnecessary  here  to  adduce  from  the  ARCANA  CCELESTIA 
any  particulars  concerning  the  resurrection  and  life  of  man  aftei 
death,  because  these  subjects  have  been  fully  treated  in  the  work 
ON  HEAVEN  AND  HELL,  where  they  may  be  seen  under  the  following 
articles.  I.  That  every  man  is  a  spirit  as  to  his  interiors,  n.  432  to 
444.  II.  Of  man's  resuscitation  from  the  dead,  and  his  entrance 
into  eternal  life,  n.  445  to  452.  III.  That  after  death  man  is  in  a 
perfect  human  form,  n.  453  to  460.  IV.  That  after  death  he  retains 
every  sense,  and  all  the  memory,  thought,  and  affection,  which  he 
had  "in  the  world ;  and  that  he"  leaves  nothing  but  his  terrestrial 
body,  n.  461  to  469.  V.  That  man's  nature  after  death  is  such  as 
his  life  had  been  in  the  world,  n.  470  to  484.  VI.  That  the  delights 
of  every  one's  life  are  turned  into  corresponding  things,  n.  485  to 
490.  VII.  Of  man's  first  state  after  death,  n.  491  to  498.  VIII. 
Of  his  second  state  after  death,  n.  499  to  511.  IX.  Of  his  third 
state  after  death,  which  is  a  state  of  instruction  for  those  that  go  to 
heaven,  n.  512  to  520.  X.  That  heaven  and  hell  are  from  the  hu 
man  race,  n.  311  to  317. 

Concerning  the  last  judgment,  spoken  of  above  at  n.  226,  see  the 
work  ON  THE  LAST  JUDGMENT,  AND  THE  DESTRUCTION  OF  BABYLON, 
throughout ;  where  it  is  shown  that  the  last  judgment  will  not  b« 
attended  with  the  destruction  of  the  world. 

118 


AND   ITS    HEAVENLY   DOCTRINE.  231 237 


OF  HEAVEN  AND   HELL. 

230.  THERE   are   two   things   which    constitute   the  life  01 
man's  spirit,  namely,  love  and  faith  ;  love  constituting  the  life 
of  his  will,  and  faith  the  life  of  his  understanding.     The  love 
of  good,  and  the  faith  of  truth  derived  from  good,  constitute 
the  life  of  heaven ;  and  the  love  of  evil,  and  the  faith  of  the 
false  thence  derived,  constitute  the  life  of  hell. 

231.  Love  to  the  Lord  and  love  towards  the  neighbor  con 
stitute  heaven  ;  and  so  does  faith,  so  far  as  it  derives  life  from 
those  loves.     And  as  each  of  these  kinds  of  love,  together  with 
the  faith  thence  derived,  is  from  the  Lord,  it  is  evident  that  the 
Lord  himself  constitutes  heaven. 

232.  Heaven  is  present  with  every  man  according  to  his 
reception  of  love  and  faith  from  the  Lord  ;   and   they   who 
receive  heaven  from  the  Lord  during  their  abode  in  the  world, 
are  admitted  into  heaven  after  death. 

233.  They  who  receive  heaven  from  the  Lord  are  they  who 
have  heaven  in  them,  for  heaven  is  in  man,  as  the  Lord  teaches  : 
Neither  shall  they  say,  Lo  here!  or,  lo  there  !  for  the  kingdom 
of  God  is  within  you.     Luke  xvii.  21. 

234.  The  abode  of  heaven  in  man  is  in  his  internal   part, 
thus  in  his  willing  and  thinking  from  love  and  faith,  and  thence 
in  his  external,  which  consists  in  acting  and  speaking  from  love 
and  faith.     But  heaven  is  not  in  man's  external  without  being 
in  his  internal ;  for  all  hypocrites  are  capable  of  acting  and 
speaking  well,  but  they  are  incapable  of  willing  and  thinking 
well. 

235.  On  man's  entering  the  other  life,    which   takes   place 
immediately  after  death,  it  is  at  once  manifest  whether  heaven 
is  in  him  or  not ;  but  this  is  not  so  manifest  while  he  lives  in 
the  world.   In  the  world  the  external  appears,  and  the  internal 
is  concealed,  but  in  the  other  life  the  internal  is  made    mani 
fest,  because  man  then  lives  as  to  his  spirit. 

236.  Eternal  happiness,  which  is  also  called  heavenly  joy, 
is  imparted  to  those  who  possess  love  to  the  Lord,  and  faith  in 
Him  derived  from  Him  ;  for  this  love  and  faith  have  that  hap 
piness  in  them  ;  and  into  the  full  enjoyment  of  it,  the  man  who 
nas  heaven  in  him  comes  after  death  ;  in  the  meantime  it  lies 
stored  up  in  his  internal  man.    In  the  heaven's  there  is  a  mutual 
participation  of  every  good  ;  the  peace,  the  intelligence,  the 
wisdom,  and  the  happiness  of  all  are  communicated  to  each  ;  yet 
to  every  one  according  to  his  reception  of  love  and  faith  from 
the  Lord.     Hence  it  may  be  seen  in  how  high  a  degree  these 
enjoyments  exist  in  heaven. 

237.  As  love  to  the  Lord  and  love  towards  the  neighbor 
constitute  the  life  of  heaven  in  man,  so  the  love  of  self  and  the 

119 


238 242  ON    THE    NiW    JERUSALEM 

love  of  the  world,  when  they  reign,  constitute  the  life  of  hell ; 
for  the  two  latter  loves  are  in  direct  opposition  to  the  two  former. 
Those,  therefore,  in  whom  the  loves  of  self  and  of  the  world 
reign,  are  incapable  of  receiving  anything  from  heaven,  so  that 
what  they  receive  comes  from  hell ;  for  whatever  a  man  loves, 
and  whatever  he  believes,  is  either  from  heaven  or  from  hell. 

238.  Those  in  whom  the  love  of  self  and  the  love  of  the 
world  predominate,  can  form  no  conception  of  heaven  and  hea 
venly  happiness  ;  and  it  even  appeal's  incredible  to  them  that 
happiness  should  be  found  in  anything  but  that  in  wThich  they 
themselves  delight.     Nevertheless,   the   happiness  of  heaven 
enters  the  soul  only  in  proportion  as  the  loves  of  self  and  the 
world,  regarded  as  ends,   are    removed ;   and   the   happiness 
which  succeeds  on  their  removal  is  so  great  as  to  exceed    all 
human  comprehension. 

239.  The   life   of  man  cannot  be  changed  after  death,  but 
must  forever  remain  such  as  it  had  been  in  this  world  ;  for 
the  quality  of  man's  spirit  is  in  every  respect  the  same  as  that 
of  his  love,  and  infernal  love  can  never  be  transcribed   into 
heavenly  love,  because  they  are  in  direct  opposition  to  each 
other.     This  is  what  is  meant  by  the  words   of  Abraham    ad 
dressed  to  the  rich  man  in  hell :  Between  us  and  you  there  is  a 
great  gulf  jixad  /  so  that  they  ivhich  would  pass  from  /ience  to 
you  can-not  /  neither  can  they  pa^s  to  us  that  would  come  from 
thence.     Luke  xvi.  26.     Hence  it  is  evident,  that  all  who  goto 
hell  remain  there  to  eternity,  and  that  all   who  go  to  heaven 
remain  there  to  eternity. 


240.  SINCE  the  subject  of  heaven  and  hell  has  been  treated  of  in 
a  separate  work,  wherein  is  also  adduced  what  is  contained  in  the 
ARCANA  CCELESTIA  concerning  it,  it  is  therefore  unnecessary  here  to 
add  anything  further. 


OF   THE  CHURCH. 

241.  THAT  which  constitutes  heaven  with  man,   also  consti 
tutes  the  church  with  him  ;  for  as  love  and  faith  constitute  hea 
ven,  so  they  also -constitute  the  church  ;  thus,  from   what  has 
been  already  said  concerning  heaven,  it  may  evidently  be  seen 
what  the  church  is. 

242.  The  church  is  said  [to  be]  where  the  Lord  is  acknow 
ledged  and  the  Word  exists,  for  the  essentials  of  the  church  are 
love  to  the  Lord,  and  faith  in  Him,  both  derived   from   Him  ; 
and  the  Word  plainly  teaches  how   man  must   live   in    ordei 
that  he  may  receive  love  and  faith  from  the  Lord 

120 


AND    ITS    HEAVENLY    DOCTliJNE.  243 24:6 

243.  In  order  to  the  existence  of  a   church,    there    must   be 
doctrine  formed  from  the  Word,  since    without  doctrine   the 
Word  cannot  be  understood.     Doctrine   alone,  however,  does 
not  constitute  the  church  with  man,    but  a   life  according   to 
that  doctrine  ;  hence  faith  alone  does  not  constitute  the  church 
with  man,  but  the  life  of  faith,  which  is  charity.    Genuine  doc 
trine  is  the  doctrine  of  charity  and  faith  united,  and  not   that 
of  faith  separate  from  charity  ;  the  doctrine  of  charity  and  faith 
united,  is  the  doctrine  of  life,  but  the  doctrine  of  faith  without 
that  of  charity  is  not  so. 

244.  They  who  are  without  the    church,    but   at    the  same 
time  acknowledge  one  God,  and  live  according  to  the  religious 
principles  in  which  they  have  been  instructed,  and  in  a  corre 
sponding  degree  of  charity  towards  the  neighbor,  are  in  com 
munion  with  those  who  are  within  the  church  ;  for  no  man  who 
believes  in  God  and  lives  well,  is  damned.    Hence  it  is  evident, 
that  the  church  of  the  Lord  exists  in  every  part  of  the  world, 
although  specifically,  where  the  Lord  is  acknowledged,  and 
where  the  Word  is  known. 

24:5.  Every  man  in  whom  the  church  exists,  is  saved  ;  but 
every  man  in  whom  it  does  not  exist,  is  condemned. 


FROM  THE  ARCANA  CCELESTIA. 

246.  THAT  the  church  exists  specifically  where  the  Word  is,  and 
where  the  Lord  is  thereby  known,  and  thus  where  Divine  Truths 
are  revealed,  n.  3857,  10,761.  That  still  they  who  are  born  where 
the  Word  is,  and  where  the  Lord  is  thereby  known,  are  not  of  the 
church,  but  they  who  are  regenerated  by  the  Lord  by  the  truths  of 
the  Word,  that  is,  they  who  live  a  life  of  charity,  n.  6637,  10,143, 
10,153,  10,578,  10,645, 10,829.  That  they  who  belong  to  the  church, 
or  in  whom  the  church  is,  are  in  the  affection  of  truth  for  the  sake 
of  truth,  that  is,  they  love  truth  because  it  is  truth ;  and  they  ex 
amine  from  the  Word  whether  the  doctrinals  of  the  church  in  which 
they  were  born  are  true,  n.  5432,  6047.  Otherwise  the  truth  pos 
sessed  by  every  one  would  be  derived  from  another,  and  from  his 
native  soil,  n.  6047. 

That  the  church  of  the  Lord  is  with  all  in  the  universal  world  who 
live  in  good  according  to  their  religious  [principles],  n.  3263,  6637, 
10,765.  That  all  who  live  in  good,  and  acknowledge  one  God,  are 
accepted  by  the  Lord  and  enter  heaven ;  since  all  who  are  in  good 
acknowledge  the  Lord,  because  good  is  from  the  Lord,  and  the 
Lord  is  in  good,  n.  2589  to  2604,  2861,  2863,  3263,4190,  4197,  6700, 
9256.  That  the  universal  church  on  earth  before  the  Lord  is  as  one 
man,  n.  7395, 9276.  As  heaven  is,  because  the  church  is  the  heaven 
or  kingdom  of  the  Lord  on  earth,  n.  2853,  2996,  2998,  3624  to  3649, 
3636  to  3643,  3741  to  3745,  4625.  But  that  the  church,  where  the 
Lord  is  known* and  where  the  Word  exists,  is  like  the  heart  and 

121 


246  ON    THE    NEW    JERUSALEM 

lungs  iii  man  in  respect  to  the  other  parts  of  the  body,  which  live 
from  the  heart  and  lungs  as  the  fountains  of  their  life,  n.  637,  931, 
2054,  2853.  Hence  it  is,  that  unless  there  were  a  church  which 
possesses  the  Word,  and  where  the  Lord  is  thereby  known,  the  hu 
man  race  could  not  be  saved,  n.  468,  637,  931,  4545,  10,452.  That 
the  church  is  the  basis  of  heaven,  n.  4060. 

That  the  church  is  internal  and  external,  n.  1242,  6587,  9375, 
9680,  10,762.  That  the  internal  of  the  church  is  love  to  the  Lord 
and  charity  towards  the  neighbor ;  consequently,  that  they  who  are 
in  the  affection  of  good  and  truth  from  love  to  the  Lord  and  from 
charity  towards  the  neighbor,  constitute  the  internal  church  ;  and 
that  they  who  are  in  external  worship  from  obedience  and  faith,  con 
stitute  the  external  church,  n.  1083,  1098,  4288,  6380,  6587,  7840, 
8762.  That  to  know  truth  and  good,  and  to  act  from  thence,  is  the 
external  of  the  church,  but  to  will  and  love  truth  and  good,  and  to 
act  from  thence,  is  the  internal  of  the  church,  n.  4899,  6775.  That 
the  internal  of  the  church  is  in  the  worship  of  those  who  are  of  the 
external  church,  although  in  obscurity,  n.  6775.  That  the  internal 
and  external  church  constitute  one  church,  n.  409,  10,762.  That 
man  has  an  internal  and  an  external,  an  internal  after  the  image  of 
heaven,  and  an  external  after  the  image  of  the  world ;  and  that 
therefore,  in  order  that  the  man  may  be  a  church,  his  external  must 
act  in  unity  with  his  internal,  n.  3628,  4523,  4524,  6057,  6314,  9706, 
10,472.  That  the  church  is  in  the  internal  of  man  and  at  the  same 
time  in  the  external,  but  not  in  the  external  without  being  in  the 
internal,  n.  1795,  6581,  10,691.  That  the  internal  of  the  church  is 
according  to  truths  and  their  quality,  and  according  to  their  im 
plantation  in  good  by  means  of  life,  n.  1238. 

That  the  church  is  in  man  as  heaven  is,  and  thus  that  the  church 
in  general  consists  of  the  men  in  whom  the  church  is,  n.  3884.  In 
order  that  a  church  may  exist,  there  must  be  a  doctrine  of  life,  that 
is,  a  doctrine  of  charity,  n.  3445,  10,763,  10,764.  That  charity  con 
stitutes  the  church,  and  not  faith  separated  from  charity,  n.  916. 
Consequently,  not  the  doctrine  of  faith  separated  from  charity,  but 
the  doctrine  of  faith  conjoined  therewith,  and  a  life  conformable  to 
it,  n.  809,  179$,  1799,  1834,  1844,  4468,  4672,  4676,  4766,  5828, 
6637.  That  the  church  is  not  with  man,  unless  the  truths  of  doc 
trine  are  implanted  in  the  good  of  charity  with  him,  thus  in  the  life, 
n.  3310,  3963,  5826.  That  there  is  no  church  with  man,  if  he  is  only 
in  truths,  which  are  termed  matters  of  faith,  n.  5826.  How  much 
good  would  be  in  the  church,  if  charity  were  in  the  first  place  and 
faith  in  the  second,  n.  6269.  And  how  much  evil,  if  faith  is  in  the 
first  place,  n.  6272.  That  in  the  ancient  churches  charity  was  the 
principal  and  essential  of  the  church,  n.  4680.  That  the  church 
would  be  like  heaven,  if  all  had  charity,  n.  2385,  2853.  That  if 
good  were  the  characteristic  of  the  church,  and  not  truth  without 
good,  thus  if  charity  were  its  characteristic,  and  not  faith  separate, 
the  church  would  be  one,  and  differences  with  respect  to  the  doc- 
trinals  of  faith,  and  external  worship,  would  be  accounted  as  no 
thing,  n.  1285,  1316,  2982,  3267,  3445,  3451. 

That  every  church  begins  from  charity,  but  declines  therefrom  in 
process  of  time,  n.  494,  501,  1327,  3773,^4649.  Thus  to  falses  frorc 
122 


AND    ITS    HEAVENLY   DOCTRINE.  247 

evil,  and  at  length  to  evils,  n.  1S34, 1835,  2910,  4683, 4689.  A  com- 
parison  of  a  church  at  its  beginning  and  decline  with  the  infancy 
and  old  age  of  man,  n.  10,134.  And  also  with  the  rising  and  set 
ting  of  the  sun,  n.  1837.  Concerning  the  successive  states  of  tha 
Christian  church,  down  to  its  last  state;  wherein  are  explained  the 
particulars  which  the  Lord  foretold  concerning  the  consummation 
of  the  age,  and  His  coming,  in  Matthew,  chap.  xxiv.  to  the  end,  n. 
3353  to  3356,  3486  to  3489,  3650  to  3655,  3571  to  3759,  3897  to 
3901,  4057  to  4060,  4229  to  4231,  4332  to  4335,  4422  to  4424,  4635 
to  4638,  4807  to  4810,  4954  to  4959,  5063  to  5071.  That  the  Chris 
tian  church  is  at  this  day  in  its  last  states,  there  being  no  faith 
therein  because  there  is  no  charity,  n.  3489,  4649.  That  the  last 
judgment  is  the  last  time  of  the  church,  n.  2118,  3353,  4057,  4333, 
4535.  Of  the  vastation  of  the  church,  n.  407  to  411.  That  the  con 
summation  of  the  age  and  the  coming  of  the  Lord  is  the  last  time 
of  the  old  church  and  the  beginning  of  the  new,  n.  2243,  4535, 
10,622.  That  when  the  old  church  is  vastated,  interior  truths  are 
revealed  for  the  service  of  the  new  church  which  is  then  established, 
n.  3398,  3786.  Concerning  the  establishment  of  the  church  with 
the  Gentiles,  n.  1366,  2986,  4747,  9256. 

247.  Of  the  ancient  churches.  That  the  first  and  most  ancient 
church  in  this  world  was  that  which  is  described  in  the  first  chapters 
of  Genesis,  and  that  it  was  a  celestial  church,  and  the  chief  of  all 
the  rest,  n.  607,  895,  920,  1121,  1122,  1123,  1124,  2896,  4493,  8891, 
9942,  10,545.  Of  the  states  of  those  in  heaven  who  belonged  to  it, 
n.  1114  to  1125.  That  they  are  in  the  highest  degree  of  light,  n. 
1116,  1117.  That  there  were  various  churches  after  the  flood, 
called  in  one  word,  the  ancient  church,  concerning  which,  see  n. 
1125,  1126,  1127,  1327,  10,355.  Through  how  many  kingdoms  of 
Asia  the  ancient  church  was  extended,  n.  1238,  2385.  The  quality 
of  the  men  of  the  ancient  church,  n.  609,  895.  That  the  ancient 
church  was  a  representative  church,  and  that  its  representatives 
were  collected  into  one  by  certain  men  of  the  most  ancient  church, 
n.  519,  521,  2896.  That  the  ancient  church  was  in  possession  of  a 
Word,  but  that  it  was  afterwards  lost,  n.  2897.  The  Duality  of  the 
ancient  church  when  it  began  to  decline,  n.  1128.  The  difference 
between  the  ancient  and  most  ancient  churches,  n.  597,  607,  640, 
641,  765,  684,  895,  4493.  That  both  of  them  existed  in  Canaan, 
and  that  hence  came  the  representative  significations  of  the  places 
therein,  n.  3686,  4447,  4454.  Of  the  church  that  began  from  Eber, 
which  was  called  the  Hebrew  church,  n.  1238,  1241,  1343,  4516, 
4517.  The  difference  between  the  ancient  and  Hebrew  churches, 
n.  1342,  4874.  That  Eber  instituted  sacrifices  which  were  wholly 
unknown  in  the  ancient  churches,  n.  1343.  That  the  ancient 
churches  accorded  with  the  Christian  church  as  to  internals,  but 
not  as  to  externals,  n.  3478,  4489,  4772,  4904,  10,149.  That  in  the 
most  ancient  church  there  was  immediate  revelation ;  in  the  ancient 
church,  revelation  by  correspondences  ;  in  the  Jewish  church,  by  a 
living  voice ;  and  in  the  Christian  church,  by  the  Word,  n.  10,355. 
That  the  Lord  was  the  God  of  the  most  ancient  church,  and  was 
called  Jehovah,  n.  1343,  6846.  That  the  Lord  is  heaven,  and  that 
he  is  the  church,  n.  4766,  10,125  10,151,  10,157  That  the  Divine 

123 


ON    THK    NEW    JERUSALEM 

of  the  Lord  constitutes  heaven,  see  the  work  Ox  HEAVEX  AXD  HELL, 
n.  7  to  12,  and  78  to  86  ;  and  thus  also  the  church,  since  what  con 
stitutes  heaven  with  man,  constitutes  also  the  church,  as  was  shown 
in  the  doctrine  above. 

248.  Of  the  Jewish  church  and  of  the  Jews.  That  the  statutes, 
judgments  and  laws,  which  were  commanded  in  the  Jewish  church, 
were  in  part  like  those  in  the  ancient  church,  n.  4449, 4834.  In  what 
respect  the  representative  rites  of  the  Jewish  church  differed  from 
those  of  the  ancient  church,  n.  4288,  10,149.  That  a  representative 
church  was  instituted  with  that  nation,  but  that  there  was  no  church 
in  that  nation  itself,  n.  4899,  4912,  6304.  That  therefore  with  re 
spect  to  that  nation  itself,  it  was  the  representative  of  a  church,  but 
not  a  church,  n.  4281,  4288,  4311,  4500,  6304,  7048,  9320,  10,396, 
10,526,  10,531,  10,698.  That  the  Israelitish  and  Jewish  nation  was 
not  elected,  but  only  received,  in  order  that  it  might  represent  a 
church,  on  account  of  the  obstinacy  with  which  their  fathers  and 
Moses  demanded  it,  n.  4290,  4293,  7051,  7439,  10,430,  10,535, 
10,632.  That  their  worship  was  merely  external,  without  any  in 
ternal  worship,  n.  1200,  3147,  3479,  8871.  That  they  were  entirely 
unacquainted  with  the  internals  of  worship,  and  were  not  willing  to 
know  them,  n.  301,  302,  303,  3479,  4429,  4433,  4680,  4844,  4897, 
10,396,  10,401,  10,407,  10,694,  10,701,  10,707.  In  what  manner 
they  consider  the  internals  of  worship,  of  the  church,  and  the  Word, 
n.  4865.  That  their  interiors  were  filthy,  full  of  the  loves  of  self 
and  of  the  world,  and  of  avarice,  n.  3480,  9962,  10,454  to  10,457, 
10,462  to  10,466,  10,575.  That  on  this  account  the  internals  of  the 
church  were  not  discovered  to  them,  because  they  would  have  pro 
faned  them,  n.  2520,  3398,  3480,  4289.  That  the  Word  is  wholly 
shut  to  them,  n.  3769.  That  they  see  the  Word  from 'without  and 
not  from  within,  n.  10,549,  10,550,  10,551.  That  therefore  their 
internal,  when  in  worship,  was  shut,  n.  8788,  8806,  9320,  9380,  9377, 
9962,  10,390,  10,401,  10,407,  10,492,  10,498,  10,500,  10,575,  10,629, 
10,692.  That  that  nation  was  of  such  a  quality,  that  they  could  be 
in  a  holy  external,  when  the  internal  was  shut,  more  than  others,  n. 
4293,  4311,  4903,  9373,  9377,  9381.  Their  state  at  that  time,  n. 
4311.  That  they  are  therefore  preserved  to  this  day,  n.  3479.  That 
their  holy  external  was  miraculously  elevated  by  the  Lord  into 
heaven,  and  the  interior  things  of  worship,  of  the  church,  and  the 
Word  perceived  thereby,  n.  3480,  4309,  4311,  6304,  8588,  10,492, 
10,500, 10.602.  That  for  this  purpose  they  were  forced  by  external 
means  strictly  to  observe  their  rites  in  their  external  form,  n.  3147. 
4281,  10,149.  That  because  they  were  capable  of  being  in  a  holy 
external  without  an  internal,  they  were  capable  of  representing  the 
holy  things  of  the  church  and  heaven,  n.  3479,  3881,  4208,  6306, 
6588,  9377,  10,430,  10,500,  10,570.  That  still  those  holy  things  did 
not  affect  them,  n.  3479.  That  the  quality  of  the  person  who  re 
presents  is  of  no  importance,  because  the  representation  respects 
the  thing  represented,  and  not  the  person,  n.  665,  1097,  1361,  3147, 
3881,  4208,  4285,  4288,  4292,  4307,  4444,  4500,  6304,  7048,  7439, 
8388,  8788,  8806. 

That  that  nation  wras  worse  than  other  nations,  with  a  description 
of  their  quality  from  the  Word  of  both  the  Old  and  New  Testa- 
124 


AND    ITS    HEAVENLY    I><  >CTRINE.  248 

.tents,  n  4314,  4316,  4317,  4444,  4503,  4750,  4741,  4815,  4820,  4832, 
5057,  5998,  7248,  8819,  9320,  10,454  to  10,547,  10,462  to  10,466. 
That  the  tribe  of  Judah  was  guilty  of  worse  actions  than  the  other 
tribes,  n.  4815.  How  cruelly  they  treated  the  Gentiles,  from  de 
light,  n.  5057,  7248, 9320.  That  that  nation  was  idolatrous  in  heart, 
and  more  than  other  nations  worshiped  other  gods,  n.  3732,  4208, 
4444,  4825,  5998,  6877,  7401,  8301,  8871,  8882.  That  even  their 
worship  was  idolatrous  when  considered  with  respect  to  that  nation 
itself,  because  it  was  external  without  internal,  n.  4281,  4825,  8871, 
8882.  That  they  worshiped  Jehovah  only  in  name,  n.  6877,  10,559, 
10,560,  10,501,  10,566.  And  on  account  of  miracles,  n.  4299.  That 
they  who  believe  that  the  Jews  will  be  converted  at  the  end  of  the 
church,  and  brought  again  into  the  land  of  Canaan,  think  erroneous 
ly,  n.  4847,  7051,  8301.  Many  passages  adduced  from  the  Word 
concerning  this  matter,  but  which  are  to  be  understood  according 
to  the  internal  sense,  and  differently  from  the  sense  of  the  letter,  n. 
7051.  That  the  Word  was  changed  on  account  of  that  nation,  as 
to  its  external  sense,  but  not  as  to  its  internal  sense,  n.  10,453, 
10,461,  10,603,  10,604.  That  Jehovah  appeared  to  them  on  Mount 
Sinai,  according  to  their  quality,  in  a  consuming  fire,  a  thick  cloud, 
and  smoke  as  of  a  furnace,  n.  1861,  6832,  8814,  8819,  9434.  That 
the  Lord  appears  to  every  one  according  to  his  quality,  as  a  vivify 
ing  and  recreating  fire  to  those  who  are  in  good,  and  as  a  consum 
ing  fire  to  those  who  are  in  evil,  n.  934,  1861,  6832,  8814,  8819,  9434, 
10,551.  That  one  origin  of  that  nation  was  from  a  Canaanite,  and 
the  two  others  from  whoredom  with  a  daughter-in-law,  n.  1167,  4817, 
4820,  4874,  4891,  4913.  That  these  origins  signify  the  nature  of 
their  conjunction  with  the  church,  as  being  like  conjunction  with 
the  Canaanite,  and  whoredom  with  a  daughter-in-law,  n.  4868,  4874, 
4899,  4911,  4913.  Of  the  state  of  the  Jews  in  the  other  life,  n.  939J 
940,  5057. 

Since  this  nation,  although  of  such  a  quality,  represented  the 
church  ;  and  since  the  Word  was  written  among  them  and  concern 
ing  them ;  therefore  Divine  Celestial  things  were  signified  by  their 
names,  as  by  Reuben,  Simeon,  Levi,  Judah,  Ephraim,  Joseph,  and 
the  rest.  That  Judah,  in  the  internal  sense,  signifies  the  Lord  as 
to  celestial  love,  and  his  celestial  kingdom,  n.  3654,  3881,  5583,  5603, 
5782,  6363.  The  prophecy  of  Israel  concerning  Judah,  in  which 
the  Lord  is  treated  of,  explained,  Gen.  xlix.  8  to  12  ;  n.  6362  to  6382. 
That  the  tribe  of  Judah  and  Judea  signify  the  celestial  church,  n. 
3654,  6364.  That  the  twelve  tribes  represented,  and  thence  signi 
fied  all  things  of  love  and  faith  in  the  complex,  n.  3858,  3926,  4060, 
6335 ;  consequently  also  heaven  and  the  church,  n.  6337,  6637,  7836, 
7891.  That  they  signify  according  to  the  order  in  which  they  are 
named,  n.  3862,  3926,  3939,  4603,  seq.  6637,  6640.  That  the  twelve 
tribes  were  divided  into  two  kingdoms,  in  order  that  the  Jews  might 
represent  the  celestial  kingdom,  and  the  Israelites  the  spiritual  king 
dom,  n.  8770,  9320.  That  the  seed  of  Abraham,  of  Isaac,  and  of 
Jacob,  signifies  the  goods  and  truths  of  the  church,  n.  3773,  10,445 

125 


24:9 !464  ON    THE   NEW    JERUSALEM 

OF  THE  SACRED  SCRIPTURES,  OR  THE  WORD. 

249.  "WITHOUT  a  Divine  revelation,  man  could  know  nothing 
of  eternal  life,  or  even  of  God  ;  still  less  of  love  to  God  and  of 
faith  in  Him  ;  for  man  is  born  in  utter  ignorance,  and  must 
obtain  all  his  knowledge,   and  form  his  understanding,  from 
worldly  objects.     Moreover,  man  inherits  by  birth  every  evil 
proceeding  from  the  love  of  self  and  the  world  ;  and  the  delights 
thence  arising  continually  prevail,  and  insinuate  into  his  mind 
things  which  are  diametrically  opposed  to  whatever  is  of  God. 
Hence  it  is,  that  man  is  naturally  destitute  of  the  knowledge  ol 
eternal  life  ;  and  hence  the  necessity  of  a  Divine  revelation,  to 
communicate  to  him  such  knowledge. 

250.  That  ihe  evils  of  the  love  of  self  and   of  the   world 
induce  such  ignorance  concerning  the  things  which  relate  to 
eternal  life,  manifestly  appears  from  the  case  of  many  within 
the  church,  the  learned  as  well  as  the  unlearned,  who,  although 
they  know  from  revelation  that  there  is  a  God,  that  there  is  a 
heaven  and  a  hell,  that  there  is  eternal  life,  and  that  that  life  is 
to  be  acquired  by  the  good  of  love  and  faith,  still  lapse  into  un 
belief  concerning  those  subjects.     Hence  it  is  evident  to  what 
an  awful  extent  ignorance  would  prevail,  had  no  revelation 
been  given. 

251.  Since,  therefore,  man  lives  after  death,  and  even  lives 
to  eternity  ;  and  since  the  nature  of  his  life  to  eternity  is  deter 
mined  by  that  of  his  love  and  his  faith ;   it  follows  that  the 
Divine  Being,  in  his  love  towards  the  human  race,  has  revealed 
such  things  as  may  lead  to  that  life,   and  conduce  to  man's 
salvation.   "What  He  has  thus  revealed,  forms  with  us  the  Word. 

252.  As  the  Word  is  a  revelation  from  God,  it  is  Divine  in 
all  its  parts,  and  in  every  particular ;  for  what  proceeds  from 
God  cannot  be  otherwise.     That  which  proceeds  from  God  de 
scends  through  the  heavens  down  to  man  ;  wherefore  in   the 
heavens  it  is  accommodated  to  the  wisdom  of  the  angels  who  are 
there,  and  on  earth  it  is  accommodated  to  the  apprehension  of 
man.     There  is  therefore  in  the  Word  an  internal  sense,  which 
is  spiritual,  and  suited  to  the  capacity  of  the  angels  ;  and  an  ex 
ternal  sense  which,  is  natural,  and  is  intended  for  man.    Hence 
it  is  that  the  conjunction  of  heaven  with  man  is  effected  by  the 
Word. 

253.  The  genuine  sense  of  the  Word  is  understood  only  by 
those  who  are  enlightened  ;  and  none  are  enlightened  but  those 
who  have  love  to  the  Lord  and  faith  in  Him :  the  interior  per 
ceptions  of  such  are  elevated  by  the  Lord  into  the  light  of 
heaven. 

254.  The  Word  cannot  be  understood  in  the  letter,   except 
by  doctrine  derived  from  it,  by  one  who  is  enlightened  ;  for  the 
literal  sense  of  the  Word  is  accommodated  to  the  apprehension 

126 


AND    ITS    HEAVENLY    DOCTRINE.  255,    256 

•  ven  of  simple  men  ;  wherefore  doctrine  drawn  from  the  Word 
must  be  given  them  for  a  light. 


FROM  THE  ARCANA  CCELESTIA. 

255.  OF  the  Necessity  and  Excellency  of  the  Word.     That  from 
the  light  \lumen~]  of  nature,  nothing  can  be  known  concerning  the 
Lord,  concerning  heaven  and  hell,  concerning  the  life  of  man  after 
death,  and  concerning  the  Divine   Truths  whereby  man  acquires 
spiritual  and  eternal  life,  n.  8944,  10,318,  10,319, 10,320.     That  this 
may  be  manifest  from  the  fact,  that  many,  and  amongst  them  some 
who  are  learned,  do  not  believe  in  such  things,  although  they  are 
born  where  the  "Word  is,  and  are  thereby  instructed  concerning 
them,  n.  10,319.     That  it  was  therefore  necessary  that  there  should 
be  some  revelation  from  heaven,  because  man  was  born  for  heaven, 
n.  1775.     That  therefore  in  every  age  there  has  been  a  revelation, 
n.  2895.     Concerning  the  various  kinds  of  revelation  which  have 
been  successively  made  on  this  earth,  n.  10,355,  10,632.     That  the 
most  ancient  people  who  lived  before  the  flood,  and  whose  age  was 
called  the  golden  age,  had  immediate  revelation,  and  hence  Divine 
Truth  was  inscribed  on  their  hearts,  n.  2896.     That  in  the  ancient 
dhurches  which  were  after  the  flood,  there  was  a  Word,  both  his 
torical  and  prophetical,  n.  2686,  2897 ;   concerning  which  churches, 
see  above,  n.  247.     That  its  historical  parts  were  called  the  Wars  of 
Jehovah,  and  its  prophetical  parts,  Enunciations,  n.  2897.     That 
that  Word  was  like  our  Word  with  respect  to  inspiration,  n.  2897. 

f  hat  it  is  mentioned  by  Moses,  n.  2686,  2897.  But  that  that  Word 
e  lost,  n.  2897.  That  there  were  also  prophetic  revelations  with 
)thers,  as  appears  from  the  prophecies  of  Balaam,  n.  2898. 

That  the  Word  is  Divine  in  the  whole  and  in  every  particular 
part,  n.  639,  680,  10,321,  10,637.  That  the  Word  is  Divine  and 
noly  as  to  every  iota  and  point,  from  experience,  n.  1349.  How  it 
is  explained  at  this  day,  that  the  Word  is  inspired  as  to  every  iota, 
n.  1886. 

That  the  church  exists  specifically  where  the  Word  is,  and  where 
the  Lord  is  thereby  known  and  Divine  Truths  are  revealed,  n.  3857, 
10,761.  But  that  it  does  not  follow  from  hence,  that  they  are  of 
the  church  who  are  born  where  the  Word  is,  and  where  the  Lord 
is  thereby  known,  but  they  who  by  means  of  truths  from  the  Word 
are  regenerated  by  the  Lord,  that  is,  who  live  according  to  the 
truths  therein,  or  lead  a  life  of  love  and  of  faith,  n.  66873  10,143, 
10,153,  10,578,  10,645,  10,829. 

256.  That  the  Word  is  not  understood  except  by  those  who  are  en 
lightened.     That  the  human  rational  [principle]  cannot  apprehend 
Divine  things,  nor  even  spiritual  things,  unless  it  is  enlightened  by 
the  Lord,  11.  2196,  2203,  2209,  2654.     Thus  that  only  they  who  are 
enlightened  apprehend  the  Word,  n.  10,323.     That  the  Lord  enables 
those  who  are  enlightened,  to  understand  truth,  and  to  see  how  tc 
reconcile  those  things  in  the  Word  which  may  appear  to  contradict 

127 


256,    257  ON    THE    NEW    JERUSALEM 

each  other,  n.  9382,  10,659.  That  the  Word  in  the  literal  sense  is 
not  consistent  with  itself,  and  sometimes  appears  contradictory,  n. 
9025.  And  that  therefore  it  may  be  explained  and  strained  by  those 
who  are  not  enlightened,  to  confirm  any  opinion  or  heresy  whatever, 
and  to  patronise  any  worldly  and  corporeal  love,  n.  4783,  10,399, 
10,401.  That  they  who  read  the  Word  from  the  love  of  truth  and 
good,  are  enlightened  from  it,  but  not  they  who  read  it  from  the 
love  of  fame,  gain,  or  honor,  thus  from  the  love  of  self,  n.  9382, 
10,548,  10,549,  10,550.  That  they  who  are  in  the  good  of  life,  and 
thereby  in  the  affection  of  truth,  are  enlightened,  n.  8694.  That 
they  whose  internal  is  open,  and  who  thus  as  to  their  internal  man 
are  capable  of  being  elevated  into  the  light  of  heaven,  are  enlighten 
ed,  n.  10,401,  10,402,  10,691,  10,694.  That  enlightenment  is  an 
actual  opening  of  the  interiors  of  the  mind,  and  elevation  of  them 
into  the  light  of  heaven,  n.  10,330.  That  a  holy  [principle]  from 
the  internal,  that  is,  through  the  internal  from  the  Lord,  inflows 
with  those  who  esteem  the  Word  to  be  holy,  though  they  them 
selves  are  ignorant  thereof,  n.  6789.  That  they  who  are  led  by  the 
Lord  are  enlightened,  and  see  truths  in  the  Word,  but  not  they  who 
are  led  by  self,  n.  10,638.  That  they  who  love  truth  because  it  is 
truth,  that  is,  who  love  to  live  according  to  Divine  Truths,  are  led 
by  the  Lord,  n.  10,578,  10,645,  10,829.  That  the  Word  is  vivified 
with  man,  according  to  his  life  of  love  and  faith,  n.  1776.  That  those 
things  which  are  from  self-intelligence  have  no  life  in  them,  since 
nothing  good  proceeds  from  man's  proprium,  n.  8491,  8944.  That 
they  who  have  much  confirmed  themselves  in  false  doctrine,  are  in 
capable  of  enlightenment,  n.  10,640. 

That  the  understanding  is  enlightened,  n.  6608,  9300.  Because 
the  understanding  is  recipient  of  truth,  n.  6242,  6608,  10,659.  That 
there  are  ideas  concerning  every  doctrinal  of  the  •church,  according 
to  which  is  the  understanding  of  the  subject,  n.  3310,  3825.  That 
a  man's  ideas,  so  long  as  he  lives  in  the  world,  are  natural,  because 
he  then  thinks  in  the  natural  [principle],  but  that  nevertheless  spirit 
ual  ideas  lie  concealed  therein  with  those  who  are  in  the  affection 
of  truth  for  the  sake  of  truth,  n.  10,236,  10,240, 10,550.  That  there 
is  no  perception  of  any  subject  without  ideas,  n.  3825.  That  our 
ideas  concerning  the  things  of  faith  are  opened  in  the  other  life,  and 
their  quality  is  then  seen  by  the  angels,  n.  1869,  3310,  5510,  6201, 
8885.  That  therefore  the  Word  is  not  understood  except  by  a 
rational  man;  for  to  believe  anything  without  having  an  idea  of  the 
subject,  and  without  a  rational  view  of  it,  is  only  to  retain  words  in 
the  memory,  destitute  of  all  life  of  perception  and  affection,  which 
is  not  believing,  n.  2553.  That  the  literal  sense  of  the  Word  is 
what  is  enlightened,  n.  3619,  9824,  9905,  10,548. 

257.  That  the  Word  cannot  be  understood  but  by  means  of  doctrine 
from  the  Word.  That  the  doctrine  of  the  church  must  be  from  the 
Word,  n.  3464,  5402,  6832,  10,763,  10,765.  That  the  Word  with 
out  doctrine  is  not  understood,  n.  9025,  9409,  9424,  9430,  10,324, 
10,431,  10,582.  That  true  doctrine  is  a  lamp  to  those  who  read  the 
Word,  n.  10,401.  That  genuine  doctrine  must  be  formed  by  those 
who  are  in  enlightenment  from  the  Lord,  n.  2510,  2516,  2,519,  2524, 
10,105.  That  the  Word  is  rendered  intelligible  by  means  of  doc- 
128 


AND   ITS    HEAVENLY    DOCTRINE.  257 

trine  formed  by  one  who  is  enlightened,  n.  10,324.  That  they  who 
are  in  enlightenment  form  doctrine  for  themselves  from  the  Word, 
n.  9382, 10,659.  The  difference  between  those  who  teach  and  learn 
from  the  doctrine  of  the  church,  and  those  who  teach  and  learn  only 
from  the  literal  sense  of  the  "Word,  described,  n.  9025.  That  they 
who  abide  in  the  literal  sense  of  the  Word,  without  doctrine,  attain 
no  understanding  of  Divine  Truths,  n.  9409,  9410,  10,582.  That 
they  fall  into  many  errors,  n.  10,431.  That  they  who  are  in  the 
affection  of  truth  for  the  sake  of  truth,  when  they  arrive  at  adult 
age,  and  are  capable  of  using  their  own  understanding,  do  not 
simplv  abide  in  the  doctrinals  of  their  own  church,  but  examine  from 
the  Word  whether  they  are  truths,  n.  5402,  5432,  6047.  That 
otherwise  every  man's  truth  would  be  derived  from  others,  and 
from  his  native  soil,  whether  he  were  born  a  Jew  or  a  Greek,  n. 
6047.  That  nevertheless  such  things  as  are  become  matters  of  faith 
from  the  literal  sense  of  the  Word,  ought,  not  to  be  rejected  till  after 
a  full  view,  n.  9039. 

That  the  true  doctrine  of  the  church  is  the  doctrine  of  charity  and 
faith,  n.  2417,  4766,  10,763,  10,765.  That  the  doctrine  of  faith  does 
not  constitute  the  church,  but  the  life  of  faith,  which  is  charity,  n. 
809,  1798,  1799,  1834,  4468,  4677,  4766,  5826,  6637.  That  doc 
trinals  are  of  no  value  unless  the  life  be  directed  by  them,  n.  1515, 
2049,  2116.  That  in  the  churches  at  this  day  the  doctrine  of  faith 
is  taught,  and  not  the  doctrine  of  charity,  the  latter  being  degraded 
into  a  science  which  is  called  moral  theology,  n.  2417.  That  the 
church  would  be  one,  if  men  were  acknowledged  as  members  of  the 
church  according  to  their  life,  thus  according  to  their  charity,  n. 
1285,  1316,  2982,  3267,  3445,  3451,  3452.  How  much  superior  the 
doctrine  of  charity  is  to  that  of  faith  separate  from  charity,  n.  4844. 
That  they  who  do  not  know  any  thing  concerning  charity,  are  in 
ignorance  concerning  heavenly  things,  n.  2435.  Into  how  many 
errors  they  fall  who  only  hold  the  doctrine  of  faith,  and  not  that  of 
charity  at  the  same  time,  n.  2417,  2383,  3146,  3325,  3412,  3413,  3416, 
3773/4672,  4730,  4783,4925,5351,7623  to  7677,7752  to  7762, 
7790,  8094,  8313,  8530,  8765,  9186,  9224,  10,555.  That  they  who 
are  only  in  the  doctrine  of  faith,  and  not  in  the  life  of  faith,  which 
is  charity,  were  formerly  called  uncircumcised,  or  Philistines,  n.  3412, 
3413,  8093.  That  the  ancients  held  the  doctrine  of  love  to  the  Lord, 
and  of  charity  towards  the  neighbor,  and  made  the  doctrine  of  faith 
subservient  thereto,  n.  2417,  3419,  4844,  4955. 

That  doctrine  deduced  from  the  Word  by  an  enlightened  person, 
tnay  be  afterwards  confirmed  by  means  of  rational  [arguments], 
and  that  thus  it  is  more  fully  understood,  and  is  corroborated,  n. 
2553,  2719,  2720,  3052,  3310,  6047.  See  more  on  1his  subject  at  n. 
51  above.  That  they  who  are  in  faith  separate  from  charity  would 
have  the  doctrinals  of  the  church  implicitly  believed,  without  any 
rational  intuition,  n.  3394. 

That  it  is  not  the  part  of  a  wise  man  to  confirm  a  dogma,  but  to 
see  whether  it  is  true  before  he  confirms  it,  as  is  the  case  with  those 
who  are  in  enlightenment,  n.  1017,  4741,  7012,  7680,  7950.  That 
the  light  of  confirmation  is  natural  light,  and  riot  spiritual,  and  may 
exist  even  with  the  evil,  n.  8780,  That  all  things,  even  falses,  are 
C  9  ]  129 


258,  259  ox  THE  NKW  JKUUSALKM 

capable  of  being  confirmed  so  as  to   appear  like  truths,  n.  2482 
2490,  5033,  6865,  8521. 

258.  That  in  the  Word  there  is  a  spiritual  sense,  ivhich  is  called 
the  internal  sense.     That  no  one  can  know  what  the  internal  sense 
of  the  Word  is,  unless  he  know  what  correspondence  is,  2895,  4322. 
That  the  whole  and  every  part,  even  to  the  most  minute,  of  the 
natural  world,  corresponds  to  spiritual  things,  and  thence  is  signi 
ficative  of  them,  n.  2890  to  2893,  2897  to  3003,  3212  to  3227.     That 
the  spiritual  things  to  which  natural  things  correspond  assume  an 
other  appearance  in  the  natural,  so  that  they  are  not  distinguished, 
n.  1887,  2396,   8920.     That  scarcely  any  one  knows  at  this  day, 
where,  or  in  what  part  of  the  Word,  its  divinity  is  seated,  wheri 
nevertheless  it  is  in  its  internal  or  spiritual  sense,  which  at  this  day 
is  not  known  even  to  exist,  n.  2890,  4989.     That  the  mystery  (mysti- 
cum)  of  the  Word  is  nothing  else  than  what  its  internal  or  spiritual 
sense  contains,  which  treats  of  the  Lord,  of  His  kingdom,  and  of 
the  church,  and  not  of  the  natural  things  which  are  in  the  world,  n 
4923.     That  the  prophetic  parts  of  the  Word  are  in  many  places 
unintelligible,  and  therefore  'of  no  use  without  the  internal  sense; 
illustrated  by  examples,  n.  2608,  8020,  8398.     As  with  respect  to 
what  is  signified  by  the  White  Horse,  mentioned  in  the  Apocalypse, 
n.  2760,  seq.     By  the  keys  of  the  kingdom  of  the  heavens  that  were 
given  to  Peter,  see  the  preface  to  the  22nd  chapter  of  Genesis,  n. 
9410.     By  the  flesh,  blood,  bread,  and  wine,  in  the  Holy  Supper, 
and  thus  why  it  was  instituted  by  the  Lord,   n.   8682.     By  the 
prophecies  of  Jacob  concerning  his  sons  in  the  49th  chapter  of 
Genesis,  n.  6306,  6333  to  6465.     By  many  prophecies  concerning 
Judah  and  Israel,  which  by  no  means  tally  with  that  people,  nor  in 
the  literal  sense  have  any  coincidence  with  their  history,  n.  6331, 
6361,  6415,  6438,  6444.     Besides  innumerable  other  instances,  n. 
2608. 

Of  the  spiritual  or  internal  sense  of  the  Word  in  general,  n.  1767 
to  1777,  1869  to  1879.  That  there  is  an  internal  sense  in  the  whole 
and  in  every  particular  part  of  the  Word,  n.  1143,  1984,  2135, 
2333,  2395,  2495,  2619.  That  such  things  do  not  appear  in  the 
sense  of  the  letter,  but  that  nevertheless  they  are  contained  within 
it,  n.  4442. 

259.  That  the  internal  sense  of  the  Word  is  principally  for  the  use 
of  angels,  and  that  it  is  also  for  the  use  of  men.     In  order  that  it 
may  be  known  what  the  internal  sense  is,  of  what  quality  it  is,  and 
whence  it  is,  it  may  here  be  observed  in  general,  that  speech  and 
thought  in  heaven  differ  from  speech  and  thought  in  the  world  ;   in 
heaven  they  are  spiritual,  but  in  the  world  they  are  natural;   while, 
therefore,  man  is  reading  the  Word,  the  angels  who  are  with  him 
perceive  it  spiritually,  whilst  he  perceives  it  naturally ;   of  conse 
quence,  the  angels  are  in  the  internal  sense,  whilst  men  are  in  the 
external  sense ;  nevertheless  these  two  senses  make  one  by  corre 
spondence. 

That  the  Word  is  understood  differently  by  the  angels  in  the  hea 
vens  and  by  men  on  earth,  the  angels  perceiving  the  internal  or 
spiritual  sense,  whilst  men  see  only  the  external   or  natural  sense 
>n.  1887,  2396.     That  the  angels  perceive  the  W~rd  in  its  internal 
130 


AIsD    ITS    JIKAVKNLY    DOCTRINE.  259 

sense,  and  not  in  its  external  sense,  proved  from  the  experience  of 
those  who  spake  with  me  from  heaven,  whilst  I  was  reading  the 
Word,  n.  1769,  1770,  1771,  1772.  That  the  ideas  and  speech  of 
the  angels  are  spiritual,  but  the  ideas  and  speech  of  men  are  natural ; 
that  therefore  there  is  an  internal  sense,  which  is  spiritual,  for  tha 
use  of  the  angels,  illustrated  by  experience,  n.  233&  That  never 
theless  the  literal  sense  of  the  Word  serves  the  spiritual  ideas  of  the 
angels  as  a  medium  of  conveyance,  just  as  the  words  of  speech  serve 
men  to  convey  the  sense  of  the  subject  whereon  they  converse,  n. 
2148.  That  the  things  relating  to  the  internal  sense  of  the  Word, 
are  such  as  belong  to  the  light  of  heaven,  and  are  therefore  adapted 
to  the  perception  of  angels,  n.  2618,  2619,  2629,  3086.  That  the 
things  which  the  angels  perceive  from  the  Word  are  on  this  ac 
count  precious  to  them,  n.  2540,  2541,  2545,  2551.  That  the  angels 
do  not  understand  a  single  syllable  of  the  letter  of  the  Word,  n. 
64,  65,  1484,  lyisO.  That  they  are  unacquainted  with  the  names  of 
persons  and  places  mentioned  in  the  Word,  n.  1484,  1888,  4442, 
4480.  That  names  cannot  enter  heaven,  nor  be  pronounced  there, 
n.  1876,  1888.  That  all  names  mentioned  in  the  Word,  signify 
things,  and  in  heaven  are  changed  into  the  ideas  of  the  thing  which 
they"  signify,  n.  768,  1888,  4310,  4442,5225,5287,10,329.  That 
the^  angels  think  abstractedly  from  persons,  n.  6613,  8343,  8985, 
9007.  How  elegant  the  internal  sense  of  the  Word  is,  even  wThere 
nothing  but  mere  names  occur,  shown  by  examples  from  the  Word, 
a.  1224,  1888,  2395.  That  many  names  in  a  series  express  one 
thing  in  the  internal  sense,  n.  5905.  That  all  numbers  in  the  Word 
signify  things,  n.  482,  487,  647,  648,  755,  813,  1963,  1988,  2075, 
2252,  3152,  4264,  6175,  9488,  9659,  10,217,  10,253.  That  spirits 
perceive  the  Word  in  its  internal  sense,  so  far  as  their  interiors  are 
open  to  heaven,  n.  1771.  That  the  literal  sense  of  the  Word,  which 
is  natural,  is  changed  instantly  with  the  angels  into  the  spiritual 
sense,  because  there  is  a  correspondence  between  the  t\vo  senses,  n. 
5648.  And  that  this  is  effected  without  their  hearing  or  knowing 
what  is  contained  in  the  literal  or  external  sense,  n.  10,215.  Thus 
that  the  literal  or  external  sense  is  confined  to  man,  and  proceeds 
no  further,  n.  2015. 

That  there  is  an  internal  sense  of  the  Word,  and  likewise  an  in 
most  or  supreme  sense,  concerning  which  see  n.  9407,  10,604, 
10,614,  10,627.  That  the  spiritual  angels,  that  is,  those  who  belong 
to  the  spiritual  kingdom  of  the  Lord,  perceive  the  Word  in  its  in 
ternal  sense,  and  that  the  celestial  angels,  that  is,  those  \vho  belong 
to  the  celestial  kingdom  of  the  Lord,  perceive  the  Word  in  its  in 
most  sense,  n.  2157,  2275. 

That  the  Word  is  for  the  use  of  men,  and  also  for  the  use  of 
angels,  being  accommodated  to  each,  n.  7381,  8862,  10,322.  That 
the  Word  is  the  medium  of  union  between  heaven  and  earth,  n. 
2310,  a495,  9212,  9216,  9357.  That  the  conjunction  of  heaven  with 
man  is  effected  by  means  of  the  Word,  n.  9396,  9400,  9401,  10,452. 
That  therefore  the  Word  is  called  a  covenant,  n.  9396.  Because 
covenant  signifies  conjunction,  n.  665,  666,  1023,  1038,  1864,  1996, 
2003,  2021,  6804,  8767.  8778,  9396,  10,632.  That  there  is  an  in* 
ternal  sense  in  the  Word,  in  consequence  of  the  Word  having 

131 


260  ON    THE    NEW    JERUSALEM 

descended  from  the  Lord  through  the  three  heavens  to  man,  n. 
2310,  6597.  And  that  thereby  it  is  accommodated  to  the  angels  of 
the  three  heavens,  and  also  to  men,  n.  7381,  8^62.  Hence  it  is  that 
the  Word  is  Divine,  n.  2980,  4989.  And  that  it  is  holy,  n.  10,276. 
And  that  it  is  spiritual,  n.  4480.  And  that  it  is  divinely  inspired, 
n.  9094.  That  this  is  the  meaning  of  inspiration,  n.  9094. 

That  the  regenerate  man  also,  is  actually  in  the  internal  sense  of 
the  Word,  although  he  knows  it  not,  since  his  internal  man,  which 
is  endowed  with  spiritual  perception,  is  open,  n.  10,401.  But  that 
in  this  case  the  spiritual  [principle]  of  the  Word  flows  into  natural 
ideas,  and  thus  is  presented  naturally,  because,  while  man  lives  in 
the  world,  he  thinks  in  the  natural  [principle],  n.  5614.  That  hence 
the  light  of  truth,  with  the  enlightened,  is  from  their  internal,  that 
is,  through  their  internal  from  the  Lord,  n.  10,691,  10,694.  That 
by  the  same  way  a  holy  [principle]  flows  in  with  those  who  esteem 
the  Word  holy,  n.  6789.  As  the  regenerate  man  is  actually  in  the 
internal  sense  of  the  Word,  and  in  the  sanctity  of  that  sense,  not 
withstanding  his  ignorance  of  it,  that  therefore  after  death  he  comes 
into  it,  and  is  no  longer  in  the  sense  of  the  letter,  n.  3226,  3342T 
3343. 

260.  That  the  internal  or  spiritual  sense  of  the  Word  contains  in 
numerable  arcana.  That  the  Word  in  its  internal  sense  contains 
innumerable  things,  which  exceed  human  comprehension,  n.  30857 
3086.  That  it  also  contains  inexplicable  things,  n.  1965.  Which 
are  represented  only  to  angels,  and  understood  by  them,  n.  167. 
That  the  internal  sense  of  the  Word  contains  arcana  of  heaven, 
which  relate  to  the  Lord  and  His  kingdom  in  the  heavens  and  on 
earth,  n.  1,  2,  3,  4,  937.  That  those  arcana  do  not  appear  in  the 
sense  of  the  letter,  n.  937,  1502,  2161.  That  many  things  in  the 
writings  of  the  prophets,  appear  to  be  unconnected,  when  yet  in 
their  internal  sense  they  cohere  in  a  regular  and  beautiful  con 
nexion,  n.  7153,  9022.  That  not  a  single  word,  nor  even  a  single 
iota  can  be  omitted  in  the  literal  sense  of  the  Word,  without  an  in 
terruption  in  the  internal  sense,  and  that  therefore,  by  the  Divine 
Providence  of  the  Lord,  the  Word  has  been  preserved  so  entire  as 
to  every  word  and  every  point,  n.  7933.  That  innumerable  things 
are  contained  in  every  particular  part  of  the  Word,  n.  6637,  6620, 
8920.  And  in  every  expression,  n.  1689.  That  there  are  innumer 
able  things  contained  in  the  Lord's  prayer,  and  in  every  part  there 
of,  n.  6619.  And  in  the  precepts  of  the  Decalogue  ;  in  the  external 
sense  of  which,  notwithstanding,  some  things  are  such  as  are  known 
to  every  nation  without  revelation,  n.  8867,  8900. 

That  in  the  Word,  and  particularly  in  the  prophetical  parts  of  it, 
two  expressions  are  used  that  seem  to  signify  the  same  thing,  but 
that  one  expression  has  relation  to  good,  and  the  other  to  truth ; 
thus  one  relates  to  what  is  spiritual,  the  other  to  what  is  celestial, 
n.  683,  /07,  2516,  8339.  That  good  and  truth  are  conjoine.d  in  a 
wonderful  manner  in  the  Word,  and  that  that  conjunction  is  ap 
parent  only  to  him  who  is  acquainted  with  the  internal  sense,  n. 
10,554.  And  thus  that  there  is  a  Divine  marriage  and  a  heavenly 
marriage  in  the  Word,  and  in  every  part  thereof,  n.  683,  793,  801, 
2173,  2516,  2712,  5138,  7022.  That  the  Dirine  marriage  is  the 
132 


AND    ITS    HEAVENLY    DOCTKINE.  260 

marriage  of  Divine  Good  and  Divine  Truth,  thus  it  is  the  Lord,  in 
whom  alone  that  marriage  exists,  n.  3004,  3005,  3009,  4158,  5194, 
5502,6343,  7945,  8339,  9263/9314.  That  Jesus  signifies  Divine 
Good,  and  Christ  Divine  Truth;  and  both  the  Divine  marriage  in 
heaven,  which  is  the  marriage  of  Divine  Good  and  Divine  Truth,  n. 
3004,  3005,  3009.  That  this  marriage  is  in  every  part  of  the  Word, 
in  its  internal  sense  ;  thus  the  Lord,  as  to  Divine  Good  and  Divine 
Truth,  is  in  every  part  of-  the  Word,  n.  5502.  That  the  marriage 
of  good  and  truth  from  the  Lord  in  heaven  and  the  ehurch,  is  called 
the  heavenly  marriage,  n.  2508,  2618,  2803,  3004,  3211,  3952,  6179. 
That  therefore  in  this  respect  the  Word  is  a  kind  of  heaven,  n.  2173, 
10,126.  That  heaven  is  compared  in  the  Word  to  a  marriage,  on 
account  of  the  marriage  of  good  and  truth  therein,  n.  2758,  3132, 
4434,  4834. 

That  the  internal  sense  is  the  essential  doctrine  of  the  church,  n. 
9025,  9430,  10,401.  That  they  who  understand  the  Word  according 
to  the  internal  sense,  understand  the  essential  true  doctrine  of  the 
church,  inasmuch  as  the  internal  sense  contains  it,  n.  9025,  9430, 
10,401.  That  the  internal  of  the  Word  is  also  the  internal  of  the 
church,  and  likewise  the  internal  of  worship,  n.  10,460.  That  the 
Word  is  the  doctrine  of  love  to  the  Lord,  and  of  charity  towards 
the  neighbor,  n.  3419,  3420. 

That  the  Word  in  the  letter  is  as  a  cloud,  and  that  in  the  internal 
sense  it  is  glory,  see  the  Preface  to  the  18th  chapter  of  Genesis,  n. 
5922,  6343,  wyhere  the  words,  The  Lord  shall  come  in  the  clouds  of 
heaven  with  glory,  are  explained.  That  a  cloud  in  the  Word  sig 
nifies  the  Word  in  the  literal  sense,  and  that  glory  signifies  the  Word 
in  the  internal  sense,  see  the  Preface  to  the  18th  chapter  of  Genesis, 
n.  4060,  4391,  5922,  6343,  6752,  8106,  8781,  9430,  10,551,  10,574. 
That  those  things  which  are  in  the  literal  sense,  respectively  to  those 
which  are  in  the  internal  sense,  are  like  rude  projections  round  a 
polished  optical  cylinder,  by  which  nevertheless  is  exhibited  in  the 
cylinder  a  beautiful  image  of  a  man,  n.  1871.  That  in  the  other 
life,  they  who  only  allow  and  acknowledge  the  literal  sense  of  the 
Word,  are  represented  by  a  deformed  old  woman;  but  they  who 
allow  and  acknowledge  the  internal  sense,  together  with  the  literal 
sense,  are  represented  by  a  virgin  beautifully  clad,  n.  1774.  That 
the  Word  in  its  whole  complex  is  an  image  of  heaven,  since  the 
Word  is  Divine  Truth,  and  Divine  Truth  constitutes  heaven ;  and 
as  heaven  resembles  one  man,  that  therefore  the  Word  is  in  that  re 
spect  as  an  image  of  man,  n.  1871.  That  heaven  in  one  complex 
resembles  one  man,  may  be  seen  in  the  work  ON  HEAVEN  AND  HELL, 
n.  59  to  67.  And  that  the  Divine  Truth  proceeding  from  the  Lord 
constitutes  heaven,  n.  126  to  140,  200  to  212.  That  the  Word  is 
beautifully  and  agreeably  exhibited  before  the  angels,  n.  1767, 1768. 
That  the  literal  sense  is  as  the  body,  and  the  internal  sense,  as  the 
soul  of  that  body,  n.  8943.  That  of  consequence  the  life  of  the 
Word  is  from  its  internal  sense,  n.  1405,  4857.  That  the  Word  is 
pure  in  the  internal  sense,  and  does  not  appear  so  in  the  literal 
sense,  n.  2362,  2396.  That  the  things  which  are  in  the  literal  sense 
of  the  Word  are  holy  on  account  of  their  internal  contents,  n.  10,126, 
10,728. 

,133 


261  ON    THE    Nl-W    Ji;iiUSALl.iI 

That  the  historical  parts  of  the  Word  also  contain  an  internal 
sense,  but  remote  from  the  letter,  n.  4989.  Thus  that  the  historical 
as  well  as  the  prophetic  parts  of  the  Word  contain  arcana  of  heaven, 
n.  755,  1659,  1709,  2310,  2333.  That  the  angels  do  not  perceive 
those  parts  historically,  but  spiritually,  n.  6884.  The  reason  why 
the  interior  arcana  which  are  in  the  historical  parts,  are  less  evident 
to  man  than  those  that  are  in  the  prophetical  parts,  n.  2176,  6597. 

The  quality  of  the  internal  sense  of  the  Word  further  shown,  n. 
1756,  1984,  2004,  2663, 3035,  7089, 10,604,  10,614.  And  illustrated 
by  comparisons,  n.  1873. 

261.  That  the  Word  is  written  by  correspondences ,  and  thus  by  re 
presentatives.  That  the  Word,  as  to  its  literal  sense,  is  written  by 
mere  correspondences,  thus  by  such  things  as  represent  and  signify 
spiritual  things  which  relate  to  heaven  and  the  church,  n.  1404, 
1408,  1409,  1540,  1619,  1659,  1709,  1783,  2179,  2763,  2899.  That 
this  was  done  for  the  sake  of  the  internal  sense,  which  is  contained 
in  every  part,  n.  2899.  Thus  for  the  sake  of  heaven,  inasmuch  as 
the  inhabitants  thereof  do  not  understand  the  Word  according  to 
its  literal  sense,  which  is  natural,  but  according  to  its  internal  sense, 
\vhich  is  spiritual,  n.  2899.  That  the  Lord  spake  by  correspon 
dences,  representatives,  and  significatives,  because  He  spake  from 
the  Divine,  n.  9049.  9063,  9086, 10,126,  10,728.  That  thus  the  Lord 
spake,  at  the  same  time,  before  the  world  and  before  heaven,  n. 
2533,  4807,  9049,  9063,  9086.  That  the  things  which  the  Lord 
spake  filled  the  universal  heaven,  n.  4637.  That  the  historical  parts 
of  the  Word  are  representative,  and  the  expressions  significative,  n. 
1540,  1659, 1709, 1783,  2687.  That  the  Word  could  not  be  written 
in  any  other  style,  consistently  with  its  being  the  medium  of  com 
munication  and  conjunction  with  the  heavens,  n.  2899,  6943,  9481. 
That  they  who  despise  the  Word  on  account  of  the  apparent  sim 
plicity  and  rudeness  of  its  style,  and  who  fancy  that  they  should  re 
ceive  the  Word,  if  it  were  written  in  a  different  style,  are  in  a  great 
error,  n.  8783.  That  the  mode  and  style  of  writing,  which  prevailed 
amongst  the  most  ancient  people,  was  by  representatives  and  sig 
nificatives,  n.  605,  1756,  9942.  That  the  ancient  wise  men  were  de 
lighted  with  the  Word,  because  of  the  representatives  and  significa 
tives  therein,  from  experience,  n.  2592,  2593.  That  if  a  man  of  the 
most  ancient  church  had  read  the  Word,  he  would  have  seen  the 
things  which  are  in  the  internal  sense  clearly,  and  those  which  are 
in  the  external  sense  obscurely,  n.  449.  That  the  sons  of  Jacob 
\vere  brought  into  the  land  of  Canaan,  because  all  the  places  in  that 
land,  from  the  most  ancient  times,  were  made  representative,  n.  1585, 
3686,  4441,  5136,  6516.  And  thus  that  a  Word  might  there  be 
written,  in  which  Word  those  places  were  to  be  mentioned  for  the 
sake  of  the  internal  sense,  n.  3686,  4447,  5136,  6516.  But  that 
nevertheless  the  Word  was  changed,  for  the  sake  of  that  nation,  as 
to  the  external  sense,  but  not  as  to  the  internal  sense,  n.  10,453, 
10,461,  10,603,  10,604.  In  order  that  it  may  be  known  what  the 
correspondences  and  representatives  in  the  Word  are,  and  what  is 
their  quality,  something  shall  also  be  said  concerning  them. 

That  all  things  which  correspond  are  likewise  representative,  and 
thereby  significative,  thus  that  correspondences  uad  representatives 
134 


AND    ITS    HEAVENLY    DOCTRINE.  261 

are  one,  n.  2890,  2897,  2971,  2987,  2989,  2990,  3002,  3225.  What 
corespondences  and  representations  are,  from  experience  and  ex 
amples,  n.  2703,  2987  to  3002,  3213  to  3226,  3337  to  3352,  3472  to 
3485,  4218  to  4228,  9280.  That  the  science  of  correspondences  and 
representations  was  the  chief  science  amongst  the  ancients,  n.  3021, 
3419,  4280,  4749,  4844,  4964,  4965,  6004,  7729,  10,252.  Especially 
among  the  people  of  the  east,  n.  5702,  6692,  7097,  7779,  9391, 
10,252,  10,407  ;  and  in  Egypt  more  than  in  other  countries,  n.  5702, 
6692,  7097,  7779,  9391,  10,407.  Also  among  the  gentiles,  as  in 
Greece  and  other  places,  n.  2762,  7729.  But  that  at  this  day  it  is 
among  the  sciences  which  are  lost,  particularly  in  Europe,  n.  2894, 
2895,  2994,  3630,  3632,  3747,  3748,  3749, 4581,  4966,  10,252.  That 
nevertheless  this  science  is  more  excellent  than  all  other  sciences, 
since  without  it  the  Word  cannot  be  understoood,  nor  the  significa 
tion  of  the  rites  of  the  Jewish  church,  which  are  recorded  in  the 
Word  ;  neither  can  it  be  known  what  heaven  is,  nor  what  the  spirit 
ual  [principle]  is,  nor  in  what  manner  spiritual  influx  takes  place 
into  what  is  natural,  with  many  other  matters,  n.  4280,  and  in  the 
pl-aces  alcove  cited.  That  all  the  things  which  appear  before  angels 
and  spirits,  are  representatives,  according  to  correspondences,  of 
such  things  as  relate  to  love  and  faith,  n.  1971,  3213  to  3226,  3457, 
3475,  3485,  9481,  9574,  9576,  9577.  That  the  heavens  are  full  of 
representatives,  n.  1521,  1532, 1619.  That  representatives  are  more 
beautiful,  and  more  perfect,  in  proportion  as  they  are  more  interiorly 
in  the.  heavens,  n.  3475.  That  representatives  there  are  real  appear 
ances,  being  derived  from  the  light  of  heaven,  which  is  Divine  Truth, 
and  which  is  the  very  essential  of  the  existence  of  all  things,  n.  3485. 

The  reason  why  all  and  singular  things  in  the  spiritual  world  have 
representations  in  the  natural  world,  is  because  what  is  internal  as 
sumes  a  suitable  clothing  in  what  is  external,  whereby  it  makes  it 
self  visible  and  apparent,  n.  6275,  6284,  6299.  Thus  the  end  as 
sumes  a  suitable  clothing,  that  it  may  exist  as  the  cause  in  a  lower 
sphere,  and  afterwards  that  it  may  exist  as  the  effect  in  a  sphere 
lower  still ;  and  when  the  end,  by  means  of  the  cause,  becomes  the 
effect,  it  then  becomes  visible,  or  appears  before  the  eyes,  n.  5711. 
That  this  may  be  illustrated  by  the  influx  of  the  soul  into  the  body, 
whereby  the  soul  assumes  a  clothing  of  such  things  in  the  body,  as 
enable  all  the  things  which  it  thinks  and  wills,  to  appear  and  become 
visible ;  wherefore  the  thought,  when  it  descends  by  influx  into  the 
body,  is  represented  by  gestures  and  actions  which  correspond 
thereto,  n.  2988.  That  the  affections,  which  are  of  the  mind,  are 
manifestly  represented  in  the  face,  by  the  various  configurations  of 
the  countenance,  so  that  they  may  be  seen  therein,  n.  4791  to  4805, 
5695.  Hence  it  is  evident,  that  all  and  singular  things  in  nature 
have  in  them  a  latent  cause  and  end  from  the  spiritual  world,  n. 
3562,  5711.  Since  the  things  in  nature  are  ultimate  effects,  which 
contain  prior  things,  n.  4240,  4939,  5051,  6275,  6284,  6299,  9216. 
That  internal  things  are  represented,  and  external  things  represent 
n.  4292. 

Since  all  things  in  nature  are  representative  ^f  spiritual  and  ce 
lestial  things,  therefore,  in  ancient  times,  there  were  churches,  where 
in  all  the  externals,  which  are  rituals,  were  representative ;  where- 

135 


262,    263  ON    THE    NEW    JERUSALEM 

fore  those  churches  were  called  representative  churches,  n.  519,  521, 
2896.  That  the  church  founded  among  the  children  of  Israel  was  a 
representative  church,  n.  1003,  2179,  10,149.  That  all  its  rituals 
were  external  things,  which  represented  the  internal  things  of  heaven 
and  the  church,  n.  4288,  4874.  That  representatives  of  the  church 
and  of  worship  ceased  when  the  Lord  came  into  the  world,  because 
the  Lord  opened  the  internal  things  of  the  church,  and  because  all 
the  externals  of  the  church  in  a  supreme  sense  regarded  him,  n. 
4832. 

262.  Of  the  literal  or  external  sense  of  the  Word,     That  the  literal 
sense  of  the  Word  is  according  to  appearances  in  the  world,  n.  584, 
926,  1719,  1720,  1832,  1874,   2242,  2520,    2533.     And  adapted  to 
the  capacity  of  the  simple,  n.  2533,  9049,  9063,  9086.     That  the 
Word  in  its  literal   sense  is  natural,  n.   8783.     Because  what  is 
natural   is  the  ultimate  wherein  spiritual  and  celestial  things  ter 
minate,  and  upon  which  they  rest,  like  a  house  upon  its  foundation; 
and  that  otherwise  the  internal  sense  of  the  Word  without  the  ex 
ternal,  would   be  like  a  house  without  a  foundation,  n.  9309,  9430, 
9824, 10,044, 10,436.     That  the  Word  is  the  continent  of  a  spiritual 
and  celestial  sense,  because  it  is  of  such  a  quality,  n.  9407.     And 
that  it  is  holy  and  Divine  in  its  literal  sense  as  to  ;ill  and  singular 
the  things  therein,  even  to  every  iota,  because  it  is  of  such  a  quality, 
n.   639,  680,  1319,  1870,  9198,  10,321,  10,637.     That  the  laws  or 
dained  for  the  children  of  Israel,  are  yet  the  Holy  Word,  notwith 
standing  their  abrogation,  on  account  of  the  internal   sense  which 
they  contain,  n.  9210,  9259,  9349.     That  among  the  laws,  judgments 
and  statutes,  ordained  in  the  Israelitish  and  Jewish  church,  which 
was  a  representative  church,  there  are  some  which  are  still  in  force, 
both  in  their  external  and  internal  sense  ;   some  which  ought  to  be 
strictly  observed  in  their  external  sense ;  some  which  may  be  of  use, 
if  people  are  disposed  to  observe  them  ;   and  some  which  are  alto 
gether  abrogated,  n.  9349.     That  the  Word  is  Divine,  even  as  to 
those  which  are  abrogated,  n.  10,637. 

What  the  quality  of  the  Word  is,  as  to  the  literal  sense,  if  not 
understood  at  the  same  time  as  to  the  internal  sense,  or,  which  is 
the  same  thing,  according  to  true  doctrine  from  the  Word,  n.  10,402. 
That  innumerable  heresies  arise  from  the  literal  sense  without  the 
internal  sense,  or  without  true  doctrine  from  the  Word,  n.  10,401. 
That  they  who  are  in  an  external  without  an  internal  cannot  endure 
the  interior  things  of  the  Word,  n.  10,694.  That  the  Jews  were  of 
such  a  quality,  and  that  they  are  also  such  at  this  day,  n.  301,  302, 
303,  3479,  4429,  4433,  4680,  4844,  4847,  10,396,  10,401,  10,407, 
10,694,  10,701,  10,707. 

263.  Thai  the  Lord  is  the  Word,     That  the  Word  in  its  inmost 
sense  treats  only  of  the  Lord,  and  describes  all  the  states   of  the 
glorification  of  His  Human,  that  is,  of  its  union  with  the  Divine  it 
self;  and  likewise  all  the  states  of  the  sulyugation  of  the  hells,  and 
of  the  ordination  of  all  things  therein  and  in  the  heavens,  n.  2249, 
7014.     Thus  that  the  Lord's  whole  life  in  the  world  is  described  in 
that  sense,  and  that  thereby  the  Lord  is  continually  present  with 
the  angels,  n.  2523.     Consequently  that  the  Lord  alone  is  in  the  in 
most  of  the  Word,  and  that  the  divinity  and  sanctity  of  the  Word 

136 


AND    ITS    HEAVENLY     1KXJTKINE.  203 205 

is  from  thence,  n.  1873,  9357.  That  the  Lord's  saying  that  all  the 
Scripture  concerning  Him  was  fulfilled,  signifies  that  all  things 
which  are  contained  in  the  inmost  sense  were  fulfilled,  n.  7933. 

That  the  Word  signifies  Divine  Truth,  n.  4692,  5075,  9987.  That 
the  Lord  is  the  Word  because  He  is  Divine  Truth,  n.  2533.  That 
the  Lord  is  the  Word  also  because  the  Word  is  from  Him,  and 
treats  of  Him.  n.  2859.  And  because  it  treats  of  the  Lord  alone  in 
its  inmost  sense,  thus  because  the  Lord  Himself  is  therein,  n.  1873, 
9357.  And  because  in  all  and  singular  things  of  the  Word  there  is 
a  marriage  of  Divine  Good  and  Divine  Truth,  n.  3004,  5502.  That 
Jesus  is  Divine  Good,  and  Christ  Divine  Truth,  n.  3004,  3005,  3009. 
That  Divine  Truth  is  alone  real,  and  that  that  in  which  Divine  Truth 
is,  which  is  from  the  Divine,  is  alone  substantial,  n.  5272,  0880, 
7004,  8200.  And  as  Divine  Truth  proceeding  from  the  Lord  is 
light  in  heaven,  and  Divine  Good  is  heat  in  heaven;  and  as  all 
things  in  heaven  derive  their  existence  from  Divine  Good  and  Di 
vine  Truth ;  and  as  the  natural  world  has  its  existence  through 
heaven,  or  the  spiritual  world;  it  is  plain  that  all  things  which  were 
created,  were  created  from  Divine  Truth,  or  from  the  Word,  ac 
cording  to  these  words  in  John :  In  the  beginning  was  the  Word, 
and  the  Word  was  with  God,  and  God  ivas  the  Word,  and  by  it  ivere 
all  things  made  ivhich  were  made ;  AND  THE  WORD  WAS  MADE  FLESH; 
n.  2803,  2884,  5272,  7830.  Further  particulars  concerning  the  crea 
tion  of  -all  things  by  Divine  Truth,  consequently  by  the  Lord,  may 
be  seen  in  the  work  ON  HEAVEN  AND  HELL,  n.  137.  And  more  fully 
in  the'  two  articles  therein,  n.  110  to  125,  and  n.  126  to  140. 

That  the  conjunction  of  the  Lord  with  man  is  effected  through 
the  Word,  by  means  of  the  internal  sense,  n.  10,375.  That  con 
junction  is  effected  by  all  and  singular  the  things  of  the  Word,  and 
that  the  Word  is  therefore  to  be  admired  above  all  other  \vritings, 
n.  10,032,  10,033,  10,034.  That  since  the  Word  has  been  written, 
the  Lord  thereby  speaks  with  men,  n.  10,290. 

204.  Of  Those  ivho  are  against  the  Word.     Of  those  who  despise, 
mock  at/ blaspheme,  and  profane  the  Word,  n.  1878.     Their  quality 
in  the  other  life,  n.  1701,  9222.     That  they  may  be  compared  to  the 
viscous  parts  of  the  blood,  n.  5719.     The  danger  of  profaning  the 
Word,  n.  571  to  682.     How  hurtful  it  is  if  principles  of  the  false, 
particularly  those  which  favor  the  loves  of  self  and  of  the  world, 
are  confirmed  by  the  Word,  n.  589.     That  they  who  are  in  no  affec 
tion  of  truth  for  the  sake  of  truth,  utterly  reject  the  internal  sense 
of  the  Word,  and  nauseate  it,  from  experience,  n  5702.     That  some 
in  the  other  life  who  have  rejected  the  interior  things  of  the  Word, 
are  deprived  of  rationality,  n.  1879. 

205.  Further  particulars   concerning  the  Word.     That  the  term 
WORD  in  the  Hebrew  tongue  signifies  various  things,  as  speech, 
thought  of  the  mind,  every  thing  that  has  a  real  existence,  and  also 
anything,  n.  9987.     That  Word  signifies  Divine  Truth  and  the  Lord, 
n.  4092,  5075,  9987.     That  words  signify  truths,  n.   4092,   5075. 
That  they  signify  doctrinals,  n.  1288.     That  the  ten  words  signify 
ail  Divine  Truths,  n.  10.088.     That  they  signify  things  which  really 
exist,  n.  1785,  5075,  5272. 

That  in  the  Word,  particularly  in  the  prophetic  parts,  there  nre 

137 


265 269  ON    THE    NEW    JERUSALEM 

two  expressions  to  signify  one  thing,  and  that  the  one  has  relation 
to  good  and  the  other  to  truth,  which  are  thus  conjoined,  n.  683, 
707,  5516,  8339.  That  it  cannot  be  known  what  expression  has  re 
lation  to  good,  and  what  to  truth,  but  from  the  internal  sense  of  the 
Word ;  for  there  are  proper  words  by  which  the  things  relating  to 
good  are  expressed,  and  proper  words  by  which  the  things  relating 
to  truth  are  expressed,  n.  793,  801.  And  this  so  determinat  «.y  that 
it  may  be  known  merely  from  the  words  predicated,  whether  the 
subject  treated  of  be  good,  or  whether  it  be  truth,  n.  2722.  That 
frequently  one  expression  implies  a  universal,  and  the  other  expres 
sion  implies  a  certain  specific  particular  of  that  universal,  n.  2212. 
That  there  is  a  species  of  reciprocation  in  the  Word,  concerning 
which  see  n.  2240.  That  many  things  in  the  Word  have  also  an 
opposite  sense,  n.  4816.  That  the  internal  sense  proceeds  regularly 
according  to  the  subject  predicated,  n.  4502. 

That  they  who  have  been  delighted  with  the  Word  in  the  other 
life  receive  the  heat  of  heaven,  wherein  is  celestial  love,  according 
to  the  quality  and  quantity  of  their  delight  from  love,  n.  1773. 

266.  The  books  of  the  Word  are  all  those  which  have  the  internal 
sense;  but  those  books  which  have  not  the  internal  sense,  are  not 
the  Word.  The  books  of  the  Word,  in  the  Old  Testament,  are,  the 
five  BOOKS  OF  MOSES,  the  BOOK  OF  JOSHUA,  the  BOOK  OF  JUDGES, 
the  two  BOOKS  OF  SAMUEL,  the  two  BOOKS  OF  KINGS,  the  PSALMS 
OF  DAVID,  the  Prophets  ISAIAH,  JEREMIAH,  the  LAMENTATIONS, 
EZEKIEL,  DANIEL,  HOSEA,  JOEL,  AMOS,  OBADIAH,  JONAH,  MICAH, 
NAHUM,  HABAKKUK,  ZEPHANIAH,  HAGGAI,  ZECHARIAH,  MALACHI  :  and 
in  the  New  Testament,  the  four  Evangelists,  MATTHEW,  MARK, 
LUKE,  JOHN  ;  and  the  APOCALYPSE.  The  rest  have  not  the  internal 
sense. 


OF  PROVIDENCE. 

267.  THE   UNIVERSAL   GOVERNMENT   of  the  Lord   is   called 
Providence ;  and  as  the  good  of  love  and  the  truth  of  faith,  by 
which  salvation  is  effected,  are  wholly  from  Him,   and  in  no 
respect  from  man,  it  is  evident  that  the  Divine  Providence 
extends  over  all,  and  regulates  the  most  minute  particulars  of 
those  things  which  conduce  to  the  salvation  of  the  human  race. 
This  grand  truth  the  Lord  himself  teaches  in  John,  where  He 
says,  I  am  the  way,  and  the  truth,  and  the  life.  xiv.    6.     And 
again  :  As  the  branch  cannot  bear  fruit  of  itself  ,  except  it  abide 
in  the  vine  :  no  more  can  ye,  except  ye  abide  in  Me.     For  with 
out  Me  ye  can  do  nothing,     xv.  4,  5. 

268.  The  Divine  Providence  extends  to   the  most  minute 
particulars  of  the  life  of  man  :  for  there  is  only  ONE  FOUNTAIN 
OF  LIFE  ;  from  whom  we  have  our  being,  from  whom  we  live, 
and  from  whom  we  act ;  and  that  fountain  is  the  Lord. 

269.  They  who  think  of  the  Divine  Providence  from  worldly 
affairs,  conclude  that  its   operations   are   only   of  a   general 

13S 


AND    ITS    HEAVENLY   DOCTRINE.  270,    271 

nature,  and  that  particulars  depend  on  human  agency.  But 
such  persons  are  unacquainted  with  the  mysteries  of  heaven, 
because  they  form  their  conclusions  under  the  influence  of  the 
love  of  self  and  the  love  of  the  world,  and  of  their  gross  de 
lights.  Hence,  when  they  see  the  wicked  exalted  to  honors, 
and  acquire  riches,  more  than  the  good,  and  success  attend  the 
artitices  of  which  they  avail  themselves,  they  say  in  their  hearts, 
that  these  things  would  not  be  so  if  the  Divine  Providence  were 
universally  operative,  and  extended  to  every  particular  of  the 
life  of  rnan  ;  not  considering  that  the  Divine  Providence  does 
not  regard  that  which  is  fleeting  and  transitory,  and  which  ter 
minates  with  the  life  of  man  in  this  world,  but  that  it  regards 
that  which  remains  to  eternity,  thus  which  has  no  end.  Of 
that  which  has  no  end  it  may  be  predicated  that  it  is  ;  but  of 
that  which  has  an  end,  respectively,  that  it  is  NOT.  Let  him 
who  is  able  consider  whether  a  hundred  thousand  years  be  any 
thing  when  compared  with  eternity,  and  he  will  perceive  that 
they  are  as  nothing ;  what  then  are  a  few  years  of  life  in  the 
world  ? 

270.  Whoever  rightly  considers  the  subject  may  know,  that 
worldly  rank  and  riches  are  not  real  divine  blessings,  although 
man  from  the  pleasure  which  they  yield  him,  calls  them  so ; 
for  they  pass  away,  and  also  seduce  many,  and  turn  them  away 
from  heaven.     But  that  eternal  life,  and  the  happiness  thence 
resulting,  are  real  blessings  bestowed  on  man  by  the  Lord,  He 
himself  plainly  teaches  in  these  words  :  Provide  yourselves  bags 
which  wax  not  old,  a  treasure  in  the  heavens  that  faileth  not, 
where  no  thief  approacheth,  neither  moth  corrupteth.  For  where 
your  treasure  is,  there  will  your  heart  be  also.    Luke  xii  33,  34. 

271.  The  devices  of  the  wicked  are  attended  with  success, 
because  it  is  according  to  Divine  Order,  that  whatever  man 
does,  he  should  do  in  the  free  exercise  of  his  reason,  and  from 
freedom  of  choice  ;  unless  therefore  he  were  left  to  act  accord 
ing  to  his  reason,  consequently  unless  the  artifices  which  he 
thence  contrives  were  followed  with  success,  he  could  in  no  wise 
be  disposed  to  receive  eternal  life  ;  for  eternal  life  is  insinuated 
into  him  when  he  is  in  a  state  of  liberty  and  enlightened  reason. 
No  one  can  be  compelled  to  do  good,  because  nothing  forced  is 
permanent  'with  man,  it  not  being  his  own  :  that  alone  becomes 
his  which  he  does  from  liberty,  and  in  accordance  with  his  rea 
son.     What  he  does  from  liberty,  is  done  from  his  will  or  love; 
and  the  will  or  love  is  the  man  himself.'  If  man  were  compelled 
to  act  contrary  to  his  will,  his  thoughts  would  continually  in 
cline  towards  the  dictates  of  his  will.  Besides,  every  one  strives 
after  what  is  forbidden,  and  this  from  a  latent  cause  ;  for  every 
one  strives  to  act  from  liberty.     Hence  it  is   evident,  that  un 
less  man  were  preserved  in  liberty,  he  could  not  be  provided 
with  good. 

139 


272 276  ON    THE    NEW    JERUSALEM 

272.  To  leave  man  to  think,  to  will,  and,  so  far  as  the  law 
does  not  restrain  him,  to  do  evil,  from  his  own  liberty,  is  call- 
led  Permission. 

273.  When  man  is  led,  by  the  success  of  artful  schemes,  to 
the  enjoyment  of  happiness  in  the  world,  it  appears  to  him  as 
the  result  of  his  own  prudence;  when   at   the  same  time  the 
Divine  Providence  incessantly  accompanies  him, — permitting 
and  continually  withdrawing  him  from  evil.     But  when  man  is 
led  to  the  enjoyment  of  felicity  in  heaven,  he  knows  and  per 
ceives  that  it  is  not  effected  by  his  own  prudence,  but  by  the 
Lord,  and  is  the  result  of  His  Divine  Providence,  disposing  and 
continually  leading  man  to  good. 

274  That  this  is  the  case,  man  cannot  comprehend  from  the 
light  of  nature ;  for  from  that  light  he  cannot  understand  the 
laws  of  Divine  Order. 

275.  Here  it  is  to  be  particularly  observed,  that  besides 
Providence,  there  is  also  Previdence  (foresight).  Good  is  pro 
vided  by  the  Lord ;  but  evil  is  previded.  The  one  must  needs 
accompany  the  other :  for  what  proceeds  from  man  is  nothing 
but  evil,  but  what  proceeds  from  the  Lord  is  wholly  good. 


FROM  THE  ARCANA  CCELESTIA. 

SINCE  all  the  good  which  is  provided  for  man  by  the  Lord  flows 
in  by  influx,  we  shall  therefore  adduce  from  the  ARCANA  CCELESTIA 
the  particulars  concerning  INFLUX  :  and  since  the  Lord  provides  all 
things  according  to  Divine  Order,  we  shall  also  adduce  from  that 
work  the  particulars  concerning  ORDER. 

276.  Of  Providence.  That  providence  is  the  government  of  the 
Lord  in  the  heavens  and  on  the  earth,  n.  10,778.  That  the  Lord, 
from  providence,  governs  all  things  according  to  order,  and  thus 
that  providence  is  government  according  to  order,  n.  1755,  2447. 
And  that  He  governs  all  things  either  from  will,  or  from  leave,  or 
from  permission  ;  and  thus  in  various  respects  according  to  man's 
quality,  n.  1755,  2447,  3704,  9940.  That  providence  acts  invisibly, 
n.  5580.  That  most  things  which  are  done  from  providence  appear 
to  man  as  contingencies,  n.  5508.  That  providence  acts  invisibly, 
in  order  that  man  may  not  be  compelled  to  believe  from  visible 
things,  and  thus  that  his  free-will  may  not  be  hurt ;  for  unless  man 
is  at  liberty  he  cannot  be  reformed,  thus  he  cannot  be  saved,  n.  1987, 
1947,  2876,  2881,  3854,  5508,  5982,  6477,  8209,  8907,  9588,  10,409 
10,777.  That  the  Divine  Providence  does  not  regard  temporary 
things  which  soon  pass  away,  but  eternal  things,  n.  5264,  8717, 
10,776;  illustrated,  n.  6491.  That  they  who  do  not  comprehend 
this,  believe  worldly  rank  and  riches  to  be  the  only  objects  of  pro 
vidence,  and  call  such  things  blessings  from  the  Divine,  when  never 
theless  they  are  not  regarded  as  blessings  by  tk  Lord,  but  only  as 
14U 


AND    ITS  JIEAVKNLY    DOCTRINE.  276 

means  conducive  to  the  life  of  man  in  the  world ;  but  that  those 
things  are  regarded  by  the  Lord  which  conduce  to  man's  eternal 
happiness,  n.  10,409,  10,776.  That  they  who  are  in  the  Divine  Pro 
vidence  of  the  Lord,  are  led  in  all  general  and  particular  matters  to 
eternal  happiness,  n.  8478,  8480.  That  they  who  ascribe  all  things 
to  nature  and  man's  own  prudence,  and  nothing  to  the  Divine,  do 
1  not  think  or  comprehend  this,  n.  6481,  10,409,  10,775. 

That  the  Divine  Providence  of  the  Lord  is  not,  as  believed  in  the 
world,  universal  only,  and  the  particulars  and  singulars  dependent 
on  man's  own  proper  prudence,  n.  8717, 10,775.  That  no  universal 
exists  but  from  and  with  singulars,  because  singulars  taken  togethei 
are  called  a  universal,  as  particulars  taken  together  are  called  a 
general,  n.  1919,  6159,  6338,  6482,  6483,  6484.  That  every  univer 
sal  is  of  the  same  quality  as  the  singulars  of  which  it  is  formed,  and 
with  which  it  co-exists,  n.  918,  1040,  6483,  8858.  That  the  provi 
dence  of  the  Lord  is  universal,  because  existing  in  the  most  singular 
things,  n.  1919,  2694,  4329,  5122,  5904,  6058,  6481  to  6486,  6490, 
7004,  7007,  8717,  10,074;  confirmed  from  heaven,  n.  6486.  That 
unless  the  Divine  Providence  of  the  Lord  were  universal,  acting 
from  and  in  the  most  singular  things,  nothing  could  subsist,  n.  6338. 
That  all  things  are  disposed  by  it  into  order,  and  kept  in  order  both 
in  general  and  in  particular,  n.  6338.  How  the  case  herein  is  com 
paratively  with  that  of  a  king  on  earth,  n.  6482, 10,800.  That  man's 
own  proper  prudence  is  like  a  small  speck  of  dirt  in  the  universe, 
whilst  the  Divine  Providence  is  respectively  as  the  universe  itself, 
11.  6485.  That  this  can  hardly  be  comprehended  by  men  in  the 
world,  n.  8717,  10,775,10,780.  Because  many  fallacies  assail  them, 
and  induce  blindness,  n.  6481.  Of  a  certain  person  in  the  other  life, 
who  believed  from  confirmation  in  the  world,  that  all  things  were 
dependent  on  man's  own  proper  prudence,  and  nothing  on  the  Di 
vine  Providence ; — that  the  things  belonging  10  him  appeared  in 
fernal,  n.  6484. 

The  quality  of  the  Lord's  providence  with  respect  to  evils,  n.  6481, 
6495,  6574,  10,777,  10,779.  That  evils  are  governed  by  the  Lord 
by  the  laws  of  permission,  and  that  they  are  permitted  for  the  sake 
of  order,  n.  8700,  10,778.  That  the  permission  of  evil  by  the  Lord 
is  not  that  of  one  who  wills,  but  of  one  who  does  not  will,  but  who 
cannot  bring  aid,  on  account  of  tne  urgency  of  the  end,  which  is 
salvation,  n.  7877.  That  to  leave  man  from  his  own  liberty  to  think 
and  will  evil,  and,  so  far  as  the  laws  do  not  prevent  him,  to  do  evil, 
is  to  permit,  n.  10,778.  That  without  liberty,  thus  without  this 
permission,  man  could  not  be  reformed,  thus  could  not  be  saved, 
may  be  seen  in  the  doctrine  of  LIBERTY,  n.  141  to  149  above. 

That  the  Lord  has  providence  and  previdence,  and  that  the  one 
does  not  exist  without  the  other,  n.  5195,  6489.  That  good  is  pro 
vided  by  the  Lord,  and  evil  previded,  n.  5155,  5195,  6489,  10,781. 

That  there  is  no  such  thing  as  predestination  or  fate,  n.  6487. 
That  all  are  predestined  to  heaven,  and  none  to  hell,  n.  6488.  That 
man  is  under  no  absolute  necessity  from  providence,  but  at  perfect 
liberty, — illustrated  by  comparison,  n.  6487.  That  the  elect  in  the 
Word  are  they  who  are  in  the  life  of  good,  and  thence  of  truth,  n. 

141 


277  ON    THE    NEW    JERUSALEM 

3755,  3900,  5067,  5058.     How  it  is  to  be  understood  that  God  would 
deliver  one  'man  into  anotker^s  hand,  Exod.  xxi.  13  ;   n.  9010. 

That  fortune,  which  appears  in  the  world  wonderful  in  many  cir 
cumstances,  is  an  operation  of  Divine  Providence  in  the  ultimate  of 
order,  according  to  the  quality  of  man's  state;  and  that  this  may 
afford  proof,  that  the  Divine  Providence  is  in  the  most  singular  of  all 
things,  n.  5049,  5179,  6493,  6494.  That  this  operation  and  its  varia-  * 
tions  are  from  the  spiritual  world, — proved  from  experience,  n.  5179, 
6493,  6494. 

277.  Of  Influx.  Of  the  influx  of  heaven  into  the  world,  and  of 
the  influx  of  the  soul  into  all  things  of  the  body, — from  experience, 
n.  6053  to  6058,  6189  to  6215,  6307  to  6327,  6466  to  6495,  6598  to 
6626.  That  nothing  exists  of  or  from  itself,  but  from  what  is  prior 
to  itself,  thus  all  things  from  the  first,  n.  4523,  4524,  6040,  6056. 
That  as  all  things  existed,  they  also  subsist,  because  subsistence  is 
perpetual  existence,  n.  2886,  2888,  3627,  3628,  3648,  4523,  4524, 
6040,  6056.  That  influx  takes  place  according  to  that  order,  n.  7270.  ' 
Hence  it  is  plain  that  all  things  subsist  perpetually  from  the  first 
esse,  because  they  exist  from  it,  n.  4523,  4524,  6040,  6056.  That 
the  all  of  life  flows  in  from  the  first,  because  it  is  thence  derived, 
thus  from  the  Lord,  n.  3001,  3318,  3337,  3338,  3344,  3484,  3619, 
3741,  3742,  3743,  4318,  4319,  4320,  4417,  4524,  4882,  5847,  5986, 
6325,  6468,  6469,  6470,  6479,  9279,  10,196.  That  every  existere  is 
from  an  esse,  and  that  nothing  can  exist  unless  its  esse  be  in  it,  n 
4523,  4524,  6040,  6056. 

That  all  things  which  a  man  thinks  and  wills  flow  into  him ; — from 
experience,  n.  904,  2886,  2887,  2888,  4151,  4319,  4320,  5846,  5848, 
6189,  6191,  6194,^6197,  6198,  6199, 6213,  7147,  10,219.  That  man's 
ability  of  examining  things,  and  of  thinking  and  forming  analytic 
conclusions,  is  from  influx,  n.  1288,  4319,  4320.  That  man  could 
not  live  a  moment  if  the  influx  from  the  spiritual  world  were  taken 
away  from  him  ;  but  that  still  man  is  in  liberty, — from  experience, 
n.  2887,  5849,  5854,  6321.  That  the  life  which  flows  from  the  Lord, 
is  varied  according  to  man's  state,  and  according  to  his  reception  of 
it,  n.  2069,  5986,  6472,  7343.  That  with  the  evil,  the  good  which 
flows  from  the  Lord  is  turned  into  evil,  and  the  truth  into  the  false, — 
from  experience,  n.  3643,  4632. t  That  the  good  and  truth,  which 
continually  flow  from  the  Lord,  are  so  far  received,  as  evil  and  the 
false  do  not  oppose  their  reception,  n.  2411,  3142,  3147,  5828. 

That  all  good  flows  from  the  Lord,  and  all  evil  from  hell,  n.  904, 
4151.  That  at  this  day  man  believes  all  things  to  be  in  himself  and 
to  be  from  himself,  when  nevertheless  he  receives  them  by  influx,  as 
he  might  know  from  the  tenet  of  the  church,  that  all  good  is  from 
heaven,  and  all  evil  from  hell,  n.  4249,  6193,  6206.  But  that  if  he 
would  believe  the  reality  of  this  matter,  he  would  not  appropriate 
evil  to  himself,  but  cast  it  back  from  himself  into  hell,  neither  would 
he  make  good  his  own,  and  thus  would  not  claim  any  merit  from  it, 
n.  6206,  6324,  6325.  How  happy  the  state  of  man  would  then  be, 
as  he  would  view  both  good  and  evil  from  within,  from  the  Lord, 
n.  6325.  That  they  who  deny  heaven,  or  know  nothing  about  it, 
do  not  know  that  there  is  any  influx  thence,  n.  4322,  5649,  6193 
142 


AND    ITS    HEAVENLY    DOCTRINE.  277,    278 

6479.     What  influx  is,  illustrated  by  comparisons,  L    6128,  6180 
9407. 

That  influx  is  spiritual,  and  not  physical,  thus  that  it  is  from  the 
spiritual  world  into  the  natural,  and  not  from  the  natural  world  into 
the  spiritual,  n.  3219,  5119,  5259, 5427,  5428,  5478,  6322,  9.110,  9111. 
That  spiritual  influx  passes  through  the  internal  man  into  the  ex 
ternal,  and  not  contrariwise,  n.  1702,  1707,  1940,  1954,  5119,  5259, 
5779,  6322,  9380.  Because  the  internal  man  is  in  the  spiritual 
world,  and  the  external,  in  the  natural  world,  n.  978,  1015,  8628, 
4459,  4523,  4524,  6057,  6309,  9701  to  9709,  10,156,  10,472.  That 
the  appearance  of  influx  passing  from  external  into  internal  things, 
is  a  fallacy,  n.  §721.  That  influx  passes  into  man's  rational  [prin 
ciples],  and  through  these  into  things  scientific,  and  not  contrariwise, 
n.  1495,  1707,  1940.  The  order  of  influx,  n.  775,  880,  1096,  1495, 
7270. 

That  there  is  an  immediate  influx  from  the  Lord,  and  also  a  medi 
ate  influx  through  the  spiritual  world  or  heaven,  n.  6063,  6307,  6472, 
9682,  9483.  That  the  immediate  influx  from  the  Lord  enters  into 
the  most  singular  of  all  things,  n.  6058,  6474  to  6478,  8717,  8728. 
Of  the  mediate  influx  of  the  Lord  through  heaven,  n.  4067,  6982, 
6985,  6996.  That  it  is  effected  by  means  of  the  spirits  and  angels 
who  are  adjoined  to  man,  n.  697,  5846  to  5866.  That  the  Lord,  by 
means  of  angels,  flows  into  the  ends  from  which,  and  for  the  sake  of 
which,  a  man  thinks,  wills,  and  acts  after  such  or  such  a  manner,  n. 
1317,  1645,  5844,  5854.  And  thus  into  those  things  which  are  of 
conscience  with  man,  n.  6207,  6213.  But  by  means  of  spirits  into 
the  thoughts,  and  thence  into  the  things  of  the  memory,  n.  4186, 
5858,  5864,  6192,  6193,  6198,  6199,  6319.  That  this 'can  with 
difficulty  be  believed  by  man,  n.  6214.  That  the  Lord  flows  at 
once  into  first  [principles]  and  last,  or  into  inmost  and  outmost,  and 
in  what  manner,  n.  5147,  5150,  6473,  7004,  7007,  7270.  That  the 
influx  of  the  Lord  is  into  good  with  man,  and  through  good  into 
truth,  and  not  contrariwise,  n.  5482,  5649,  6027,  8685,  8701,  10,153. 
That  good  gives  the  faculty  of  receiving  influx  from  the  Lord,  but 
not  truth  without  good,  n.  8321.  That  it  is  not  what  enters  the 
thought,  but  what  enters  the  will,  that  is  hurtful,  because  this  is 
appropriated  to  the  man,  n.  6308.  That  the  Divine  [principle]  is 
tacit  and  pacific  in  the  supreme  [principles],  but  as  it  descends  to 
wards  lower  [principles]  in  man  it  becomes  unpacific  and  tumultu 
ous,  on  account  of  the  things  therein  being  inordinate,  n.  8823. 
The  quality  of  the  Lord's  influx  with  the  prophets,  n.  6212. 

That  there  is  a  common  influx,  which  is  described,  n.  5850.  That 
it  is  a  continual  effort  of  acting  according  to  order,  n.  6211.  That 
this  influx  takes  place  into  the  lives  of  animals,  n.  5850.  And  also 
into  the  subjects  of  the  vegetable  kingdom,  n.  3648.  That  thought 
is  formed  into  speech,  and  will  into  gestures  with  man,  according  to 
this  common  influx,  n.  5862,  5990,  6192,  6211. 

278.  Of  the  influx  of  life  ivith  man  in  particular.  That  there  is 
one  only  fountain  of  life,  from  which  all  live  both  in  heaven  and  in 
the  world,  n.  1954,  2021,  2536,  2658,  2886  to  2889,  3(01,  3484,  3742, 
5847,  6467.  That  this  life  is  from  the  Lord  alone,  illustrated  by 
various  things,  n.  2886  to  2889,  3344,  3484,  4319,  4320,  4524,  4882, 

143 


278  ON    THE   NEW    JERUSALEM 

5986,  6325,  6468,  6469,  6470,  9276,  10,196.  That  the  Lord  is  life 
itself,  may  be  seen  in  John  i.  1,  4;  chap.  v.  26;  chap.  xiv.  6.  That 
life  from  the  Lord  flows  in  with  angels,  spirits,  and  men,  in  a  wonder 
ful  manner,  n.  2886  to  2889,  3337,  3338,  3484,  3742.  That  the 
Lord  flows  in  from  his  Divine  Love,  which  is  of  such  a  quality,  that 
it  wills  that  what  is  its  own  should  be  another's,  n.  3742,  4320. 
That  all  love  is  of  this  quality,  thus  Divine  Love  infinitely  more  so, 
n.  1820,  1865,  2253,  6872.  That  hence  life  appears  as  if 'it  were  in 
man,  and  not  as  influent,  n.  3742,  4320.  Life  appears  as  if  it  were 
in  man,  because  the  principal  cause,  which  is  life  from  the  Lord,  and 
the  instrumental  cause,  which  is  the  recipient  form,  act  as  one  cause, 
which  is  felt  in  the  instrumental,  n.  6325.  That  the  chief  of  the 
wisdom  and  intelligence  of  the  angels  consists  in  perceiving  and 
knowing  that  the  all  of  life  is  from  the  Lord,  n.  4318.  Concerning 
the  joy  of  angels  perceived  and  shown  by  their  discourse  to  me,  from 
the  consideration,  that  they  do  not  live  from  themselves,  but  from 
the  Lord,  n.  6469.  That  the  evil  are  not  willing  to  be  convinced 
that  life  is  received  by  influx,  n.  3743.  That  doubts  concerning  the 
influx  of  life  from  the  Lord  cannot  be  removed,  so  long  as  fallacies, 
ignorance,  and  a  negative  principle  prevail,  n.  6479.  That  it  is 
generally  known  in  the  church,  that  all  good  and  truth  is  from 
heaven,  that  is,  through  heaven  from  the  Lord,  and  that  all  evil  and 
false  is  from  hell ;  and  yet  the  all  of  life  has  relation  to  good  and 
truth,  and  to  evil  and  the  false,  there  being  nothing  of  life  without 
them,  n.  2893,  4151.  That  the  doctrinal  tenets  of  the  church  de 
rived  from  the  Word  teach  the  same  thing,  n.  4249.  That  never 
theless  man  does  not  believe  that  life  is  influent,  n.  4249.  That  if 
communication  and  connection  with  spirits  and  angels  were  taken 
away,  man  would  instantly  die,  n.  2887.  That  it  is  evident  from 
hence,  that  the  all  of  life  flows  in  from  the  first  esse  of  life,  because 
nothing  exists  from  itself,  but  from  things  prior  to  itself,  thus  all 
and  singular  things  exist  from  that  which  is  first ;  and  because  every 
thing  must  subsist  from  the  same  source  from  which  it  first  existed, 
subsistence  being  perpetual  existence,  n.  4523,  4524.  That  angels, 
spirits,  and  men,  were  created  to  receive  life,  thus  that  they  are  only 
forms  recipient  of  life,  n.  2021,  3001,  3318,  3344,  3484,  3742,  4151, 
5114,  5986.  That  their  forms  are  such  as  the  quality  of  their  re 
ception,  n.  2888,  3001,  3484,  5847,  5986,  6467,  6472.  That  men, 
spirits,  and  angels,  are  therefore  such  as  are  their  forms  recipient  of 
life  from  the  Lord,  n.  2888,  5847,  5986,  6467,  6472.  That  man  is 
so  created,  that  in  his  inmost  [principles],  and  in  those  which  follow 
in  order,  he  is  capable  of  receiving  the  Divine,  and  of  being  elevated 
to  the  Divine,  and  of  being  conjoined  with  the  Divine  by  the  good  of 
love  and  the  truths  of  faith,  and  on  this  account  he  lives  to  eternity, 
which  is  not  the  case  with  beasts,  n.  5114. 

That  life  from  the  Lord  flows  in  also  with  the  evil,  thus  also  with 
those  who  are  in  hell,  n.  2706,  3743,  4417,  10,196.  But  that  they 
turn  good  into  evil  and  truth  into  the  false,  and  thus  life  into  spirit 
ual  death,  for  such  as  the  man  is,  such  is  his  reception  of  life,  n. 
4319,  4320,  4417.  That  goods  and  truths  from  the  Lord  are  con 
tinually  influent  with  them,  but  that  they  either  reject,  suffocate,  or 
pervert  them,  n.  3743.  That  they  who  are  in  evils,  and  thence  in 


AND    ITS    HEAVENLY    DOCTRINE.  279 

falses,  have  no  real  li'fe, — and  the  quality  of  their  Jife,  n.  726,  4623, 
4742,  10,284,  10,286. 

279.  Of  Order.  That  Divine  Truth  proceeding  from  the  Lord  is 
the  source  of  order,  and  Divine  Good  is  the  essential  of  order,  n. 
1728,  2258,  8700,  8988.  That  the  Lord  is  order,  since  Divine  Good 
and  Divine  Truth  are  from  the  Lord,  yea,  are  the  Lord,  in  the 
heavens  and  on  earth,  n.  1919,  2011,  5110,  5703,  10,336,  10,619. 
That  Divine  Truths  are  the  laws  of  order,  n.  2247,  7995.  That 
where  order  is,  the  Lord  is  present,  but  that  where  order  is  not,  the 
Lord  is  not  present,  n.  5703.  As  Divine  Truth  is  order,  and  Di 
vine  Good  the  essential  of  order,  therefore  all  and  singular  things 
in  the  universe  have  relation  to  good  and  truth,  that  they  may  be 
any  thing,  because  they  have  relation  to  order,  n.  2451,  3166,  4390, 
.4409,  5232,  7256,  10,122,  10,555.  That  good,  being  the  essential 
of  order,  disposes  truths  into  order,  and  not  vice  versa,  n.  3316,  3470, 
4302,  5704,  5709,  6028,  6690.  That  the  universal  heaven,  as  to  all 
the  angelic  societies,  is  arranged  by  the  Lord  according  to  His  Di 
vine  Order,  because  the  Divine  of  the  Lord  with  the  angels  consti 
tutes  heaven,  n.  3038,  7211,  9128,  9338,  10,125,  10,151,  10,157. 
That  hence  the  form  of  heaven  is  a  form  according  to  Divine  Order, 
n.  4040  to  4043,  6607  to  9877. 

That  so  far  as  man  lives  according  to  order %  thus  in  good  accord 
ing  to  Divine  Truths,  which  are  the  laws  of  order,  so  far  is  he  a  man, 
n.  4S39.  That  so  far  as  he  thus  lives,  he  appears  in  the  other  life 
as  a  perfect  and  beautiful  man,  but  so  far  as  he  does  not  thus  live, 
so  far  he  appears  as  a  monster,  n.  4839,  6605,  6626.  Hence  it  ap 
pears  that  all  things  of  order  are  collected  together  in  man,  and  that 
from  creation  he  is  Divine  Order  in  form,  n.  4219,  4220,  4223,  4523, 
4524,  5114,  5368,  6013,  6057,  6605,  6626,  9706,  10,156,  10,472. 
That  every  angel  is  in  a  human  form  in  consequence  of  being  a  re 
cipient  of  Divine  Order  from  the  Lord,  which  form  is  perfect  and 
beautiful  according  to  his  reception,  n.  322,  1880,  1881,  3633,  3804, 
4622,  4735,  4797,  4985,  5199,  5530,  6054,  9879,  10,177,  10,594. 
That  the  angelic  heaven  in  its  whole  complex  is  also  in  a  human 
form,  because  the  universal  heaven  as  to  all  its  angelic  societies,  is 
disposed  by  the  Lord  according  to  Divine  Order,  n.  2996,  2998, 3624 
to  3649,  3636  to  3643,  3741  to  3745,  4625.  Hence  it  is  evident, 
that  the  Divine  Human  is  the  source  from  which  all  these  things  are 
derived,  n.  2996,  2998,  3624  to  3649,  3741  to  3745.  Hence  also  it 
follows,  that  the  Lord  is  the  only  Man,  and  that  they  are  men  who 
receive  the  Divine  from  Him,  n.  1894.  That  so  far  as  they  receive 
it,  so  far  they  are  images  of  the  Lord,  n.  8547. 

That  man  is  not  born  into  good  and  truth,  but  into  evil  and  the 
false,  thus  not  into  Divine  Order,  but  into  what  is  contrary  to  order, 
and  on  this  account  into  mere  ignorauc'e,  and  that  he  ought  therefore 
necessarily  to  be  born  anew,  that  is  regenerated,  which  is  done  by 
Divine  Truths  from  the  Lord,  and  by  a  life  according  to  them,  to 
the  intent  that  he  may  be  inaugurated  into  order,  and  thus  become 
a  man,  n.  1047,  2307,  2308,  3518,  3812,  8480,  8550,  10,283,  10,284, 
10,286,  10,731.  That  when  the  Lord  regenerates  man,  He  disposes 
all  things  with  him  according  to  order,  that  is,  according  to  the  form 
of  heaven,  n.  5700,  6690,  9931,  10,303.  That  the  man  who  is  led 
[10]  145 


280 283  ON    THE    NEW    JERUSALEM 

by  the  Lord,  is  led  according  to  Divine  Order, 'n.  8512.  That  the 
interiors  which  are  of  the  mind  are  open  into  heaven,  even  to  the 
Lord,  with  the  man  who  is  in  Divine  Order,  but  shut  with  him  who 
is  not  in  Divine  Order,  n.  8513.  That  so  far  as  man  lives  according 
to  order,  so  far  he  has  intelligence  and  wisdom,  n.  2592 

That  the  Lord  governs  the  first  and  last  [principles]  of  order,  and 
governs  the  first  from  the  last,  and  the  last  from  the  first;  and  thus 
keeps  all  things  in  connection  and  order,  n.  3702,  3739,  6040,  6056, 
9828.  Of  successive  order ;  and  of  the  ultimate  of  order,  in  which 
things  successive  are  together  in  their  order,  n.  634,  3691,  4145,  5114, 
5897,  6239,  6326,  6465,  8603,  9216,  9217,  9828,  9836, 10,044, 10,099, 
10,329,  10,335. 

That  evils  and  falses  are  contrary  to  order,  and  that  still  they  are 
governed  by  the  Lord,  not  according  to  order,  but  from  order,  n. 
4839,  7877,  10,778.  That  evils  and  falses  are  governed  by  the  laws 
of  permission,  and  that  this  is  for  the  sake  of  order,  n.  7877,  8700, 
10,778.  That  what  is  contrary  to  Divine  Order  is  impossible,  as 
that  a  man  who  lives  in  evil  can  be  saved  from  mercy  alone,  as  like 
wise  that  the  evil  can  be  consociated  with  the  good  in  the  other  life, 
and  many  other  things,  n.  8700. 


OF  THE  LORD. 

280.  THERE  is  ONE  God,  the  Creator  and  Preserver  of  the 
universe ;  and  consequently,  the  God  of  heaven  and  of  earth. 

281.  There  are  two  things  which  constitute  the  life  of  hea 
ven  in  man,  the  good  of  love  and  the  truth  of  faith.     Man  de 
rives  this  life  from  God,  and  in  no  respect  or  degree  from  him 
self;  therefore  the  primary  principle  of  the  church  is,  to  ac 
knowledge  God,  to  believe  in  Him,  and  to  love  Him. 

282.  They  who  are  born  within  the  church  ought  to  acknow 
ledge  the  Lord,  both  as  to  His  Essential  Divinity  and  His 
Divine  Humanity,  to  believe  in  Him  and  love  Him ;  because 
salvation  is  wholly  from  Him.     This  the  Lord  plainly  teaches 
in  John  :  lie  that  believeth  on  the  Son  hath  everlasting  life  y  and 
he  that  believet/i  not  the  Son  shall  not  see  life  ;  hut  the  wrath  of 
God  ahideth  on  him.  iii.  36.     Again :  This  is  the  will  of  Him 
that  sent  Me,  that  every  one  which  seeth  the  Son,  and  believeth  on 
Him,  may  have  everlasting  life  /  and  I  will  raise  him  up  at  the 
last  day.  vi.  40.     And  again :  Jesus  said  unto  her,  lam  the 
resurrection  and  the  life;  he  that  believeth  in  Me,  though  he  were 
dead,  yet  shall  he  live ;  and  whosoever  liveth  and  believeth  in 
Me  shall  never  die.     xi.  25,  26. 

283.  They,  therefore,  who  are  within  the  church,   and   yet 
do  not  acknowledge  the  Lord  and  His  Divinity,  cannot  be  con 
joined  to  God,  and  thus  cannot  have  any  lot  with  the  angels  in 
lieaven  ;  for  no  one  can  be  conjoined  to  God  but  from  the  Lord, 

146 


AND    ITS    HEAVENLY    DOCTRINE.  283 — 286 

and  in  the  Lord.  That  no  one  can  be  conjoined  to  God  but 
from  the  Lord,  the  Lord  teaches  in  John :  No  man  hath  seen 
God  at  any  time  •  the  only  begotten  Son,  who  is  in  the  bottom  of 
the  Father,  He  hath  declared  Him.  i.  18.  Again  :  Ye  have  nei 
ther  heard  His  voice  at  any  time,  nor  seen  His  shape,  v.  37. 
A«:am,  it  is  said  in  Matthew :  No  man  knoweth  the  Son,  but  the 
Father  ;  neither  knoweth  any  man  tJie  Father,  save  the  Son,  and 
he  to  whomsoever  the  Son  will  reveal  Him.  xi.  37.  And  again, 
in  John  :  I  am  the  way,  and  the  truth,  and  the  life :  no  man 
cometh  unto  the  Father  but  by  Me.  xiv.  6.  No  one  can  be  con 
joined  to  God  except  in  the  Lord,  because  the  Father  is  in 
Him,  and  they  are  one  ;  as  He  teaches  in  John  :  If  ye  had 
known  Me,  ye  should  have  known  my  Father  also.  He  that  hath 
seen  Me,  hath  seen  the  Father.  Helievest  thounot  that  I  am  in 
the  Father,  and  the  Father  in  Me  f  xiv.  7 — 11.  And  again : 
/  and  my  Father  are  one.  That  ye  may  know  and  believe  that 
the  Father  is  in  Me,  and  I  in  Him.  x.  30,  38. 

284.  Since,  therefore,  the  Father  is  in  the  Lord,  and  the 
Lord  and  the  Father  are  ONE  ;  and  since  the  Lord  must  be  be 
lieved  in,  and  he  who  believes  in  HIM  is  declared  to  have  eternal 
life  ;  it  plainly  follows  that  the  LORD  is  GOD.      And  that  the 
Lord  is  God,  the  Word  also  teaches ;  as  in  John  :  In  the  begin 
ning  was  the  WORD,  and  the  WORD  was  with  God,  and  the  WORD 
WAS  GOD.  All  things  were  'made  by  Him  •  and  without  Him  was 
not  anything  made  that  was  made.     And  the  WORD  WAS  MADE 
FLESH  and  dwelt  among  us  /  and  we  beheld  His  glory,  the  glory 
as  of  the  only  begotten  of  the  Father,  i.  1,  3. 14.  And  in  Isaiah  : 
For  unto  us  a  child  is  born,  unto  us  a  Son  is  given  •  and  the  go 
vernment  shall  be  upon  His  shoulder  /  and  His  name  shall  be 
called'  Wonderful,  Counsellor,  the  MIGHTY  GOD,  the  everlasting 
FATHER,  the  PRINCE  OF  PEACE,  ix.  6.    Again  :  Behold,  a  virgin 
shall  conceive  and  bear  a  Son,  and  shall  call  His  name  IMMAN- 
UEL;  which  being  interpreted  is,  GOD  WITH  us.  vii.  14  ;  Matt.  i. 
23.    And  in  Jeremiah  :  Behold,  the  days  come,  saith  JEHOVAH, 
that  I  will  raise  unto  David  a  righteous  branch,  and  a  KING 
shall  reign  and  prosper  ;  and  this  is  His  name  whereby  He  shall 
be  called,  JEHOVAH  OUR  RIGHTEOUSNESS,     xxiii.  5,  6  ;  xxxiii.  15, 
16. 

285.  All  who  are  really   members  of  the  church,  and  en 
lightened  by  the  light  of  heaven,  see  the  Divinity  in  the  Lord; 
but  they  who  are  not  thus  enlightened  can  see  in  HIM  nothing 
but  the  Humanity  ;  while  at  the  same  time  the  Divinity  and  the 
Humanity  are  so  united  in  Him,  that  they  form  a  one.     The 
Lord  teaches  this  in  John,  where  He  says :  Father,  all  mine 
are  thine,  and  thine  are  mine.     xvii.  10. 

286.  That  the  Lord  was  conceived  by  Jehovah  the  Father,  and 
thus  is  God  by  virtue  of  such  conception,  is  a  truth  well  known 
in  the  church ;  also  that  He  rose  again  with  His  whole  body,  for 

147 


287 291  ON    THE   .NEW    JERUSALEM 

He  left  nothing  of  it  in  the  sepulchre.  In  the  belief  of  tlJs  also 
He  afterwards  confirmed  His  disciples,  when  He  said  to  them, 
Behold  my  hands  and  my  feet,  that  it  is  I  myself ;  handle  me,  and 
see  ;  for  a  spirit  hath  not  flesh  and  bones,  as  ye  see  me  have.  Luke 
xxiv.  39.  And  although  He  was  a  man  as  to  flesh  and  bone, 
still  He  entered  through  the  doors  when  they  were  shut ;  and 
after  He  had  manifested  Himself  to  the  disciples,  He  became 
invisible.  John  xx.  19,  26 ;  Luke  xxiv.  31.  With  every  mere 
man  the  case  is  otherwise  ;  for  he  rises  again  as  to  his  spirit 
alone,  and  not  as  to  his  body.  When,  therefore,  the  Lord 
said  of  Himself  that  He  was  not  as  a  spirit,  He  plainly  declared 
that  He  was  not  as  another  man.  Hence  it  is  evident  that  the 
Humanity  of  the  Lord  is  Divine. 

287.  Every  one  derives  the  esse  of  his  life,  which  is  called 
his  soul,  from  his  father ;  the  body  is  the  existere  of  life  thence 
proceeding:  hence  the  body  is  the  effigy,  or  form,  of  its  soul ; 
and  the  soul,  through  the  medium   of  the   body,  exercises  at 
pleasure  the  various  activities  of  its  life.     Hence  it  is  that  men 
are  born  in  the  likeness  of  their  parents,  and  that  families  are 
so  readily  distinguished  from  each  other.      From  this  circum 
stance  it  may  be  seen  of  what  quality  the  Body  or  Humanity  of 
the  Lord  was  ;  namely,  that  it  was  as  the  Divinity  Itself,  which 
was  the  esse  of  His  life,  or  the  soul  from  the  Father ;  on  which 
account  He  said  :  He  that  hath  seen  Me,  hath  seen  the  Father. 
John  xiv.  9. 

288.  That  the  Divinity  and  the  Humanity  of  the  Lord  con 
stitute  One  Person,  is  in  agreement  with    the   faith   received 
throughout  the  whole  Christian  world  ;   which,    in   effect,  is 
this :  that  "  Although  Christ  is  God  and  Man,  still  He  is  not 
two,  but  one  Christ ; — one  altogether,  by  unity  of  person.    For 
as  the  reasonable  soul  and  flesh  are  one  man,  so  God  and  Man 
are  one  Christ."     These  are  the  words  of  the  Athanasian  Creed. 

289.  They  who  entertain  respecting  the  Divinity  an  idea  of 
three  persons,  cannot  at  the  same  time  have  an  idea  of  one  God  ; 
for  if  they  even  say  that  there  is  but  one  God,  still  they  think 
of  three.     They,  however,  who  entertain  the   idea   of  three 
essentials,  or  principles,  existing  in  one  person,  can  in  reality 
both  profess  their  belief  in  one  God,  and  think  in  agreement 
with  such  profession. 

290.  The   idea  of  three   essentials   existing  in   one   person 
is  attained,  when  the  Father  is  thought  of  as  being  in  the  Lord, 
and  the  Holy  Spirit  as  proceeding  from  Him.     There  is  then 
perceived  to  be  a  TRINITY  in  the  Lord :  namely,  the  Divinity 
Itself,  which  is  the  Father-,  the  Divine  Humanity,  which  is  the 
Son  ;  and  the  Divine  Proceeding,  which  is  the  Holy  Spirit. 

291.  Since  the  whole  Divinity  is  in  the  Lord,  to  Him  be 
longs  all  power  in  heaven  and  earth.     This  He  teaches  in  John  : 
T/ie  Father  loveth  the  Son,  and  hath  given  all  things  into  His 

148 


AND    ITS    HEAVENLY    DOCTRINE.  292 — 294: 

hand.  iii.  35.  Again  :  As  thou  hast  given  Him  power  over  all 
flesh,  xvii.  2.  And  in  Matthew:  All  things  are  delivered  unto 
me  of  my  Father,  xi.  27.  Again  :  All  power  is  given  unto  me  in 
heaven  and  in  earth,  xxviii.  18.  This  power  is  Divinity. 

292.  They  who  make  the  Humanity  of  the  Lord  like  that  of 
another  man,  do  not  think  of  His  conception  from  the  Divinity 
Itself:  nor  do  they  consider  that  the  body  of  every  one  is  the 
effigy  of  the  soul.    Neither  do  such  persons  reflect  on  the  Lord's 
resurrection  with  His  whole  body  ;  nor  on  His  transfiguration, 
when  His  face  shone  as  the  sun.     Nor  do  they  think  respecting 
those  things  which  the  Lord  said  of  faith  in  Him,  of  His  one 
ness  with  the  Father,  His  glorification,  and   His  power  over 
heaven  and  earth  ;  all  which  involve  Divine  attributes,  and  were 
mentioned  in  relation  to  His  Humanity.     Neither  do  they  re 
member  that  the  Lord  is  omnipresent  even  as  to  His  Humanity 
(Matt,  xxviii.  20) ;  although  the  belief  of  His  omnipresence  in 
the  holy  supper  is  founded  on  this  fact ;  and  omnipresence  is  a 
Divine  attribute.  Yea,  it  is  probably  the  case  that  they  do  not 
think  that  the  Divine  Principle,  called  the  Holy  Spirit,  pro 
ceeds  from  the  Lord's  Humanity  ;  when,  nevertheless,  it  does 
proceed  from  His  Glorified  Humanity  ;  for  it  is  said,  The  holy 
Spirit  wa-s  not  yet,  because  Jesus  was  not  yet  glorified.      John 
vii.  39. 

293.  The  Lord  came  into  the  world  that  He  might  effect  the 
salvation  of  the  human  race,  which  must  otherwise   have  pe 
rished  in  eternal  death.     This  salvation  the  Lord   effected  by 
the  subjugation  of  the  hells,  which  infested  every  man  corning 
into  the  world,  and  going  out  of  the  world  :  and,  at  the  same 
time,  by  the  glorification  of  His  Hiftnanity  :  for  thus  He   can 
keep  the  hells  in  subjection  to  eternity.     The  subjugation  of 
the  hells,  and  the  glorification  of  the  Lord's  Humanity  at  the 
same  time,  were  effected  by  means  of  temptations  admitted  into 
the  PIu inanity  which   He  derived  from  the  mother,   arid  by 
continual  victories  in  those  conflicts.     His  passion  on  the  cross 
was  the  last  of  those  temptations,  and  the  completion  of  those 
victories. 

294.  That  the  Lord  subjugated  the  hells,  He  Himself  teaches 
in   John,    where,  in  the   immediate  prospect  of  the   passion 
of  the  cross,  He  says  :  Now  is  the  judgment  of  this  world  ; 
now  shall  the  prince  of  this  world  be  cast  out.  xii.  31.   Again  : 
Be  of  good  cfteer  •  I  have  overcome  the  world,  xvi.  33.     And  in 
Isaiah  :    Who  is  this  that  comethfrom  Edom,  travelling  in  the 
greatness    of  his   strength?     1  that   speak  in   righteousness, 
mighty  to  save.     Mine  own  arm  brought  salvation  to  me.     So 
He  was  their  Saviour.  Ixiii.  1 — 8.     That  the  Lord  glorified  His 
Humanity,  and  that  the  passion  of  the  cross  was  the  last  temp 
tation,  accompanied  by  complete  victory,  through  which  the 
glorification  was  effected,  He  teaches  in  John  :  Therefore,  when 

U9 


295 — 298  ON  THE  NEW  JERUSALEM 

lie  (Judas)  was  gone  out,  Jesus  said,  JVow  is  the  Son  of  Man 
glorified,  and  God  is  glw*ified  in  Him.  If  God  be  glorified  in 
Him,  God  shall  also  glorify  Him  in  Himself,  and  shall 
straightway  glorify  Him.  xiii.  31,  32.  Again:  Father,  the 
hour  is  come,  glorify  thy  Son,  that  thy  Son  also  may  glorify 
thee.  xvii.  1,  5.  And  again  :  Nowis  my  soul  troubled ;  Father, 
glorify  thy  name.  Then  came  there  a  voice  from  heaven,  say 
ing,  I  have  both  glorified  it,  and  will  glorify  it  again,  xii.  27, 
28.  And  in  Luke :  Ought  not  Christ  to  have  suffered  these 
things,  and  to  enter  into  His  glory  f  xiv.  26.  These  words  were 
spoken  in  relation  to  the  Lord's  passion  :  to  be  glorified,  is  to 
be  made  Divine.  Hence  it  is  evident,  that  unless  the  Lord 
had  come  into  the  world,  and  been  made  man,  and  in  this 
manner  delivered  from  hell  all  who  believe  in  Him  and  love 
Him,  no  mortal  could  have  been  saved;  and  this  is  what 
is  meant  when  it  is  said,  that  without  the  Lord  there  is  no 
salvation. 

295.  When   the   Lord   had  fully  glorified  His  Humanity, 
He  then  put  off  the  humanity  derived  from  the  mother,  and 
put  on  a  humanity  derived  from  the  Father,  which  is  the  Di 
vine  Humanity ;  wherefore,  He  was  then  no  longer  the  son  of 
Mary. 

296.  The  grand  and  primary  principle  of  the  church  is, 
to  know  and  acknowledge  its  God  ;  for  without  this  knowledge 
and  acknowledgment  there  can  be  no  conjunction  with  Him; 
thus,  there  can  be  none  in  the  church  without  the  acknowledg 
ment  of  the  Lord.     This  the  Lord  teaches  in  John  :   He  that 
believeth  on  the  Son  hath  everlasting  Life  ;  and  he  that  believeth 
not  on  the  Son  shall  not  s*ee  life,  but  the  wrath  of  God  abideth 
on  him.  iii.  36.     And  in  another  place  :  For  if  ye  believe  not 
thai  I  am  He*  ye  shall  die  in  your  sins.  viii.  24. 

297.  That  there  is  in  the  Lord  a  threefold  principle,  namely, 
the  Divinity  Itself,  the  Divine  Humanity,  and  the  Divine  Pro 
ceeding,  is  an  arcanum  from  heaven,  and  is  revealed  for  the 
benefit  of  those  who  shall  have  a  place  in  the  Holy  Jerusalem. 


FROM  THE  ARCANA  CCELESTIA. 

298.  THAT  the  Divinity  was  in  the  Lord  from  His  very  concep 
tion.  That  the  Lord  had  a  Divinity  from  the  Father,  n.  4641, 4963, 
5041,  5157,  6716,  10,125.  That  the  Lord  alone  had  a  Divine  seed, 
n.  1438.  That  His  soul  was  Jehovah,  n.  1999,  2004,  2005,  2018, 
2025.  That  thus  the  inmost  of  the  Lord  was  the  Divinity,  the 
covering  of  which  was  from  the  mother,  n.  5041.  That  the  Divinity 
was  the  Lord's  esse  of  life  from  which  a  human  afterwards  went 
forth,  and  became  an  existere  from  that  esse,  n.  3194,  3210,  10,270, 
10,372. 
150 


AND    ITS    HKAVKNLY    DOCTRINE.  299 — 302 

299.  That  the  Divinity  of  the  Lord  is  to  be  acknowledged.     That 
within  the  church  where  the  Word  is,  and  where  the  Lord  is  there 
by  known,  the  Divinity  of  the  Lord  ought  not  to  be  denied,  nor  the 
holy  proceeding  from  Him,  n.  2359.     That  they  within  the  church 
who  do   not  acknowledge  the  Lord,  have  no  conjunction  with  the 
Divine,  which  is  not  the  case  with  those  who  are  o'ut  of  the  church, 
n.  10,205.     That  it  is  an  essential  of  the  church  to  acknowledge  the 
Divinity  of  the  Lord,  and  His  unition  with  the  Father,  n.  10,083, 
10,112,  10,370,  10,728,  10,730,  10,816,  10,817,  10,818,  10,820. 

300.  That  the  Lord  glorified  His  human  in  the  world.     That  the 
glorification  of  the  Lord  is  largely  treated  of  in  the  Word,  n.  10,828; 
in  the  internal  sense  throughout,  n.  2249,  2523,  3245.     That  the 
Lord  glorified  His  human,  but  not  His  Divine,  as  this  was  glorified 
in  itself,  n.  10,057.     That  the  Lord  came  into  the  world  to  glorify 
His  human,  n.  3637,  4286,  9315.     That  the  Lord  glorified   His  hu 
man  by  means  of  the  Divine  which  was  in  Him  from  conception,  n. 
4727.     That  the  idea  of  the  regeneration  of  man  may  give  an  idea 
of  the  glorification  of  the  Lord's  human,  since  the  Lord  regenerates 
man  in  the  same  manner  as  He  glorified  His  human,  n.  3043,  3138, 
3212,  3296,  3490,  4402,  5688.     Some  of  the  arcana  respecting  the 
glorification  of  the  Lord's  human,  n.  10,057.     That  the  Lord  saved 
the  human  race  by  glorifying  His  human,  n.  1676,  4180.     Coneern- 
,ng  the  Lord's  state  of  glorification  and  humiliation,  n.  1785,  1999, 
2159,  6866.     That  glorification,  when  predicated  of  the  Lord,  is  the 
unition  of  His  human  with  the  Divine,  and  that  to  glorify  is  to  make 
Divine,  n.  1603,  10,053,  10,828. 

301.  That  the  Lord  from  His  human  subjugated  the  hells  when  He 
ivas  in  the  world.     That  the  Lord,  when  He  was  in  the  world,  sub 
jugated  all  the  hells,  and  that  He  then  reduced  all   things  to  order 
both  in  the  heavens  and  in  the  hells,  n.  4075,  4286,  9937.     That  the 
Lord  then  delivered  the  spiritual  world  from  the  antediluvians,  n. 
1266.     What  quality  they  were  of,  n.  310,  311,  560,  562,  563,  570, 
581,  607,  660,  805,  808,  1034,   1120,  1265  to  1272.     That  by  the 
subjugation  of  the  hells,  and  the  glorification  of  His  human  at  the 
same  time,  the  Lord  saved  mankind,  n.  4180,  10,019,  10,152,  10,655, 
10,659,  10,828. 

302.  That  the  glorification  of  the  Lord's  human,  and  the  subjuga 
tion  of  the  Jiells,  were  effected  by  temptations.     That  the  Lord  en 
dured  temptations  infinitely  more  grievous  than  were  ever  endured 
by  man,  n.   1663,   1668,  1787,  2776,  2786,  2795,  2816,  4295,  9528. 
That  the  Lord  fought  therein  from  His  Divine  Love  towards  the 
human  race,  n.  1690,  1691,  1812,  1813,  1820.     That  the  Lord's  love 
was  the  salvation  of  the  human  race,  n.  1820.     That  the  hells  fought 
against  the  love  of  the  Lord,  n.  1820.     That  the  Lord  alone,  from 
His  cwn  proper  power,  fought  against   the  hells,  and  overcame 
them,  n.  1692,  1813,  2816,  4295,  8273,  9937.     That  hereby  the  Lord 
alone  became  justice  and  merit,  n.  1813,  2025,  2026,  2027,  9715, 
9809,  10,019.     That  the  last  temptation   of  the  Lord  was  in  the 
garden  of  Gethsemane  and  upon  the  cross,  at  which  time  He  gained 
a  complete  victory,  by  which   He  subjugated  the  hells,  and  at  the 
same  time  glorified   His  human,  n.  2276,  2S03,  2813,  2814,  10,(>oo. 
10,659,  10,829.     That  the  Lord  could  not  be  tempted  as  to  the  Pi- 

151 


302 304  ON    THE   NEW    JERUSALEM 

vine  itself,  n.  2795,  2803,  2813,  2814.  That  therefore  He  assumed 
an  infirm  human  from  the  mother,  into  which  He  admitted  tempta 
tions,  n.  1414,  1444,  1573,  5041,  5157,  7193,  9315.  That  by  means 
of  temptations  and  victories  He  expelled  all  that  was  hereditary 
from  the  mother,  and  put  off  the  human  which  He  had  from  her, 
till  at  length  He  was  no  longer  her  son,  n.  2159,  2574,  2649,  3036, 
10,829.  That  Jehovah,  who  was  in  Him,  appeared  in  temptations 
as  absent,  and  this  so  far  as  He  was  in  the  human  from  the  mother, 
n.  1815.  That  this  state  was  the  Lord's  state  of. humiliation,  n.  1785, 
1999,  2159,  6866.  That  the  Lord  by  means  of  temptations  and 
victories  disposed  all  things  in  the  heavens  into  order,  n.  4287,  9397, 
9528,  9937.  That  by  the  same  means  He  united  His  human  with 
His  Divine,  that  is,  He  glorified  His  human,  n.  1725,  1729,  1733, 
1737,  3318,  3381,  3382,  4286,  4287,  9397,  9528,  9937. 

303.  That  the  LorcTs  human,  when  He  was  in  ihe  world,  ivas  Di 
vine  Truth.     That  the  Lord,  when  He  was  in  the  world,  made  His 
human  Divine  Truth   from  the  Divine  Good  which  was  in  Him,  n. 
2803,  3194,   3195,  3210,  6716,  6864,  7014,  7499,  8127,  8724,  9199. 
That  the  Lord  thus  disposed  all  things  in  Himself  into  a  heavenly 
form,  which  is  according  to  Divine  Truth,  n.  1928,  3633.     Conse 
quently,  that  heaven  was  then  in  the   Lord,  and  the  Lord  was  as 
heaven,  n.  911,   1900,  1982,  3624  to  3631,  3634,  3884,  4041,  4279, 
4523,  4524,  4525,  6013,  6057,  6690,  9279,  9632,  9931, 10,303.     That 
the  Lord  spake  from  Divine  Truth  itself,  n.  8127.     That  therefore 
the  Lord  spake  in  the  Word  by  correspondences,  n.  3131,  3472  to 
3485,  8615, 10,687.     That  hence  the  Lord  is  the  Word,  and  is  called 
the  Word,  which  is  Divine  Truth,  n.  2533,  2818,  2859,  2894,  3393, 
3712.     That  in  the  Word  the  Son  of  Man  signifies  Divine  Truth, 
and  the  Father  Divine  Good,  n.  2803,  3704,  7409,  8724,  9194.     That 
because  the  Lord  was  Divine  Truth,  He  was  Divine  Wisdom,  n.  2500, 
2527.     That  the  Lord  alone  had  perception  and  thought  from  Him 
self,  above  all  angelic  perception  and  thought,  n.  1904,  1914,  1915. 
That  the  Divine  Truth  could  be  tempted,  but  not  the  Divine  Good, 
n.  2814. 

304.  That  the  Lord  united  Divine  Truth  ivith  Divine  Good,  thus 
His  Human  with  the  Divine  itself.     That  the  Lord  was  instructed 
as  another  man,  n.  1457,  1461,  2523,  3030.     That  the  Lord  succes 
sively  advanced  to  union  with  the  Father,  n.  1864,  2033,  2632,  3141, 
4585,  7014,  10,076.     That  so  far  as  the  Lord  was  united  with  the 
Father,  so  far  He  spake  as  with  Himself;   but  that  at  other  times 
He  spake  with  the  Father  as  with  another  [person],  n.  1745,  1999, 
7058.     That  the  Lord  united  His  human  with  the  Divine  from  His 
own  proper  power,  n.   1666,  1749,  1753,  1813,  1921,  2025,  2026, 
2523,  3141,  5005,  5045,  6716.     That  the  Lord   united  the  Divine 
Truth,  which  was  Himself,  with  the  Divine  Good  which  was  in  Him 
self,  n.  10,047,  10,052,  10,076.     That  the  unition  was  reciprocal,  n. 
2004,  10,067.     That  the  Lord,  when  He  went  out  of  the  world, 
made  His  human  Divine  Good,  n.   3194,  3210,  6864,  7499,  8724, 
9199,  10,076.     That  thus  He  came  forth  from  the  Father,  and  re 
turned  to  the  Father,  n.  3194,  3210.     That  thus  He  became  one 
with  the  Father,  n.  2751,  3704,  4766.     That  the  Lord,  in  His  unition 
with  the  Divine  i  self  which  was  in  Him,  regarded  the  conjunction 

152 


AND    ITS    HEAVENLY    DOCT.RINK.  305 

of  Himself  with  the  human  race,  n.  2034.  That  since  the  unition, 
Divine  Truth  proceeds  from  the  Lord,  n.  3704,  3712,  3969,  4577, 
5704,  7499,  8127,  8241,  9199,  9398.  In  what  manner  Divine  Truth 
proceeds  from  the  Lord,  illustrated,  n.  7270,  9407. 

That  unless  the  Divine  had  been  in  the  Lord's  human  from  con 
ception,  the  human  could  not  have  been  united  with  the  Divine  it 
self,  on  account  of  the  ardor  of  the  infinite  love  in  which  the  Divine 
itself  is,  n.  6849.  That  for  this  reason  no  angel  can  ever  be  united 
with  the  Divine  itself  except  at  a  distance,  and  by  means  of  a  veil 
or  covering ;  for  otherwise  he  would  be  consumed,  n.  6849.  That 
the  Divine  Love  is  of  such  a  quality,  n.  8644.  Hence  it  may  appear 
that  the  human  of  the  Lord  was  not  like  the  human  of  another  man, 
n.  10,125,  10,826.  That  His  union  with  the  Father,  from  whom  He 
had  His  soul,  was  not  like  a  union  between  two,  but  like  that  be 
tween  soul  and  body,  n.  3737,  10,824.  That  the  union  subsisting 
between  the  Lord's  human  and  the  Divine  is  properly  union,  but 
that  subsisting  between  man  and  the  Divine  is  more  properly  called 
conjunction,  n.  2021. 

305.  That  thus  the  Lord  made  His  human  Divine.  That  the  hu 
man  of  the  Lord  is  Divine,  because  it  was  derived  from  the  esse  of 
r.he  Father,  which  was  the  Lord's  soul, — illustrated  by  children  par 
taking  of  their  father's  likeness,  n.  10,270,  10,372,  10,823.  And  be- 
cause  it  was  derived  from  the  Divine  Love  which  was  in  Him,  n. 
6872.  That  every  man  is  such  as  his  love  is,  and  that  he  is  his  own 
love,  n.  6872,  10,177,  10,284.  That  the  Lord  was  Divine  Love,  n. 
2077,  2253.  That  the  Lord  made  all  His  human,  both  internal  and 
external,  Divine,  n.  1603,  1815,  1902,  1926,  2093,  2803.  That  there 
fore  He  rose  again  as  to  the  whole  body,  differently  from  any  man, 
n.  1729,  2083,  5078,  10,825.  That  the  Lord's  human  is  Divine,  is 
acknowledged  by  the  omnipresence  of  His  human  in  the  sacred  sup 
per,  n.  2343,  2359.  And  that  it  is  evident  from  His  transformation 
before  the  three  disciples,  n.  3212.  And  likewise  from  the  Word, 
n.  10,154.  And  that  He  is  there  called  Jehovah,  n.  1603,  1736,  1815, 
1902,  2921.  3035,  5110,  6303,  6281,  8864,  9194,  9315.  That  in  the 
literal  sense  of  the  Word  there  is  a  distinction  made  between  the 
Father  and  the  Son,  or  Jehovah  and  the  Lord,  but  not  in  the  inter 
nal  sense,  in  which  the  angels  are,  .n.  3035.  That  the  Christian 
world  does  not  acknowledge  the  human  of  the  Lord  to  be  Divine, 
in  consequence  of  a  decree  passed  by  a  council  in  favor  of  the  Pope, 
that  he  might  be  acknowledged  as  the  Lord's  vicar ; — proved  from 
conversation  with  them  in  another  life,  n.  4738. 

That  the  Divine  human  from  eternity  was  the  Divine  Truth  in 
heaven,  thus  the  Divine  existere,  which  was  afterwards  made  in  the 
Lord  the  Divine  esse,  from  which  the  Divine  existere  in  heaven  [prc 
ceeded],  n.  3061,  6280,  6880,  10,579.     The  previous  state  of  heave) 
described,  n.  6371,  6372,  6373.     That  the  Divine  was  not  percep 
tible,  and  therefore  not  capable  of  being  received,  until  it  passed 
through  heaven,  n.  6982,  6996,  7004.     That  the  Lord  from  eternity, 
was  the  Divine  Truth  in  heaven,  n.  2803,  3195,  3704.     That  this  is 
the  Son  of  God  born  from  eternity,  n.  2628,  2798. 

That  in  heaven  no  other  Divine  is  perceived  but  the  Divine  Hu 
man,  n.  6475,  9303,  9267,  10,067.  That  the  most  ancient  people 

153 


305 307  ON    THE   NEW    JERUSALEM 

could  not  worship  the  infinite  esse,  but  the  infinite  existore,  which 
is  the  Divine  Human,  n.  4687,  5321.  That  the  ancients  acknow 
ledged  the  Divinity,  because  it  appeared  in  a  human  form,  and  that 
this  was  the  Divine  Human,  n.  5110,  5663,  6846,  10,737.  That  the 
inhabitants  of  all  the  earths  adore  the  Divinity  under  a  human  form, 
and  that  they  rejoice  when  they  hear  that  God  actually  became  a 
man,  n.  6700,  8541  to  8547,  9361,  10,736,  10,737,  10,738.  See  also 
the  little  work  ON  THE  EARTHS  IN  OUR  SOLAR  SYSTEM,  AND  IN  THE 
STARRY  HEAVEN.  That  God  cannot  be  thought  of  but  in  a  human 
form,  and  that  what  is  incomprehensible  can  be  the  object  of  no 
idea,  n.  9359,  9972.  That  man  can  worship  what  he  has  some  idea 
of,  but  not  what  he  has  no  idea  of,  n.  4733,  5110,  5633,  7211,  9267, 
10,667.  That  therefore  the  Divinity  is  worshiped  under  a  human 
form  by  most  nations  in  the  globe,  and  that  this  is  through  an  influx 
from  heaven,  n.  10,159.  That  all  who  are  in  good  as  to  life,  when 
they  think  of  the  Lord,  think  of  a  Divine  Human,  but  not  of  the  hu 
man  separated  from  the  Divine,  n.  2326, 4724,  4731, 4766,  8878,  9193, 
9198.  That  they  in  the  church  at  this  day  who  are  in  evil  as  to  life, 
and  they  who  are  in  faith  separate  from  charity,  think  of  the  human 
of  the  Lord  without  the  Divine,  and  do  not  comprehend  what  the 
Divine  Human  is,  the  causes  thereof,  n.  3212,  3241, 4689, 4692,  4724 
4731,  5321,  6372,  8878,  9193,  9198. 

306.  That  there  is  a  Trinity  in  the  Lord.     That  Christians  were 
examined  in  the  other  life  concerning  the  idea  they  entertained  of 
one  God,  and  it  was  found  that  they  entertained  an  idea  of  three 
Gods,  n.  2329,  5256,  10,736,  10,737,  10,738,  10,821.     That  a  Divine 
Trinity  may  be  conceived  in  one  person,  and  thus  one  God,  but  not 
in  three  persons,  n.  10,738,  10,821,  10,824.     That  the  trinity  in  one 
person,  that  is,  in  the  Lord,  is  the  Divine  itself,  which  is  called  the 
Father,  the  Divine  Human,  which  is  called  the  Son,  and  the  Divine 
proceeding,  which  is  called  the  Holy  Spirit ;  and  that  thus  the  trinity 
is  one,  n.  2149,  2156,  2288,  2321,  2329,  2447,  3704,  6993,  7182, 
10,738,  10,822,  10,823.     That  a  Divine  Trinity  in  the  Lord  is  ac 
knowledged  in  heaven,  n.  14,  15,  1729,  2005,  5256,  9303.     That  the 
Lord  is  one  with  the  Father,  thus  He  is  the  Divine  itself,  and  the 
Divine   Human,  n.  1729,  2004,  2005,  2018,  2025,  2751,  3704,  3736, 
4706.     That  His  Divine  proceeding  is  also  His  Divine  in  heaven, 
which  is  called  the  Holy  Spirit,  n.  3969,  4673,  6788,  6993,  7499, 
8127,  8302,  9199,  9228,  9229,  9270,  9407,  9818,  9820, 10,330.     That 
therefore  the  Lord  is  the  alone  and  only  God,  n.  1607,  2149,  2156, 
2329,   2447,  2751,  3194,  3704,  3712,  3939,  4577,  4687,  5321,  6280, 
6371,  6849,  6993,  7014,  7091,  7182,  7209,  8241,  8724,  8763,  8864, 
8865,  9194,  9303. 

307.  Of  the  Lord  in  heaven.     That  the  Lord  appears  in  heaven 
both  as  a  sun  and  a  moon ;  as  a  sun,  to  those  who  are  in  the  celestial 
kingdom,  and  as  a  moon,  to  those  who  are  in  the  spiritual  kingdom, 
n.  1053,  1521,  1529,  1530,  1531,  3636,  3643,  4321,  5097,  7078,  7083, 
7173,  7270,  8812,  10,809.     That  the  light  which  proceeds  from  the 
Lord  as  a  sun  is  Divine  Truth,  from  which  the  angels  derive  all 
their  wisdom  and  intelligence,  n.   1053,  1521  to  1533,  2776,  3138, 
3195,  3222,  3223,  3225,  3399,  3341,  3636,  3643,  3993,  4180,   4302, 
4415,  5400,  9399,  9407,  9548,  9571,  9684.     And  that  the  heat  whiob 

154 


AND   ITS    HEAVENLY    DOCTRINE.  307,    308 

proceeds  from  the  Lord  as  a  sun,  is  Divine  Gooft,  from  which  the 
angels  derive  their  love,  n.  3338,  3636, 3643,  5215.  That  the  Lord's 
Essential  Divine  is  far  above  His  Divine  in  heaven,  n.  7270,  8760. 
That  Divine  Truth  is  not  in  the  Lord,  but  proceeds  from  the  Lord, 
as  light  is  not  in  the  sun,  but  proceeds  from  the  sun,  n.  3969.  That 
esse  is  in  the  Lord,  and  existere  from  the  Lord,  n.  3938.  That  the 
Lord  is  the  common  centre  to  which  all  the  angels  in  heaven  turn, 
n.  3633,  9828,  10,130,  10,189.  That  nevertheless  the  angels  do  not 
turn  to  the  Lord,  but  the  Lord  turns  them  to  Him,  n.  10,189 :  be 
cause  the  angels  are  not  present  with  the  Lord,  but  the  Lord  is  pre 
sent  with  the  angels,  n.  9415.  That  the  Lord's  presence  with  the 
angels  is  according  to  their  reception  of  the  good  of  love  and  charity 
from  Him,  n.  904,  4198,  4206,  4211,  4320,  6280,  6832,  7042,  8819, 
9680,  9682,  9683,  10,106,  10,811.  That  the  Lord  is  present  with 
all  in  heaven,  and  all  in  hell,  n.  2766.  That  the  Lord  from  His  Di 
vine  Love  wishes  to  draw  all  men  to  Himself  into  heaven,  n.  6645. 
That  the  Lord  is  in  a  continual  endeavor  at  conjunction  with  man, 
but  that  His  influx  and  conjunction  are  impeded  by  the  loves  of 
man's  proprium,  n,  2041,  2053,  2411,  5696. 

That  the  Divine  Human  of  the  Lord  flows  into  heaven,  and  con 
stitutes  heaven,  and  that  there  is  no  conjunction  with  the  Divine  in 
heaven,  but  with  the  Divine  Human,  n.  3038,  4211,  4724,5633. 
And  that  the  Divine  Human  flows  in  with  men  out  of  heaven  and 
through  heaven,  n.  1925.  That  the  Lord  is  the  all-  of  heaven,  and 
the  life  of  heaven,  n.  7211,  9128.  That  the  Lord  dwells  with  the 
angels  in  what  is  His  own,  n.  9338,  10,125,  10,151,  10,157.  Hence 
they  who  are  in  heaven  are  in  the  Lord,  n.  3637,  3638.  That  hea- 
vsri  corresponds  to  the  Divine  Human  of  the  Lord,  and  that  man, 
as  to  all  and  singular  things,  corresponds  to  heaven,  whence  heaven 
collectively  is  as  one  man,  and  is  therefore  called  the  GRAND  MAN, 
n.  2948,  2996,  3624  to  3629,  3636  to  3643,  3741  to  3745,  1625.  That 
the  Lord  is  the  only  man,  and  that  they  only  are  men  who  receive 
the  Divine  from  Him,  n.  1894.  That  so  far  as  they  receive  the  Di 
vine,  so  far  they  become  images  of  the  Lord,  n.  8547.  That  the 
angels  are  forms  of  love  and  charity  in  a  human  form,  and  that  this 
is  from  the  Lord,  n.  3804,  4735,  4797,  4985,  5199,  5530,  9879, 
10,177. 

308.  That  all  good  and  truth  are  from  the  Lord.  That  the  Lord 
is  good  itself  and  truth  itself,  n.  2011,  5110,  10,336,  10,619.  That 
all  good  and  truth,  consequently  all  peace,  innocence,  love,  charity, 
and  faith,  are  from  the  Lord,  n.  1614,  2016,  2751,  2882,  2883,  2891, 
2892,  2904.  And  that  all  wisdom  and  intelligence  are  from  Him, 
n.  109,  112, 121,  124.  That  nothing  but  good  comes  from  the  Lord, 
but  that  the  wicked  turn  the  good  which  is  from  the  Lord  into  evil, 
n.  7643,  7679,  7710,  8632.  That  the  angels  know  that  all  gc*>d  and 
truth  are  from  the  Lord,  but  that  the  wicked  are  not  willing  to  know 
this,  n.  6193,  9128.  That  angels  at  the  presence  of  the  Lord,  are 
more  in  good,  but  infernals,  at  the  presence  of  the  Lord,  are  more 
in  evil,  n.  7989.  That  the  wicked  cast  themselves  into  hell  at  the 
mere  presence  of  the  Lord,  n.  8137,  8266.  That  the  Lord  judges 
all  from  good,  n.  2335.  That  the  Lord  regards  all  from  mercy,  n. 
223.  That  the  Lord  is  never  angry  with  any  one,  nor  does  evil  to 

155 


308 310  ON    THE    NEW    JERUSALEM 

any  one,  and  does?  not  send  any  one  to  hell,  n.  245,  1683,  2335,  8632. 
In  what  sense  those  parts  of  the  Word  are  to  be  understood,  where 
it  is  said,  that  Jehovah  or  the  Lord  is  angry,  that  He  kills,  that  He 
casts  into  hell,  and  other  things  of  the  like  nature,  n.  592,  696,  1093, 
1874,  1875,  2395,  2447,  3605,  3607,  3614,  6073,  6997. 

309.  That  the  Lord  has  all  power  in  the  heavens  and  on  earth. 
That  the  universal  heaven  is  the  Lord's,  n.  2751,  7086.     And  that 
He  has  all   power  in  the  heavens  and  on  earth,  n.  1607,    10,089, 
10,827.     That   as  the  Lord  governs  the  universal  heaven,  He  also 
governs  all  things  which  depend  thereon,  thus  all  things  in  the  world, 
n.  2026,  2027,  4523,  4524.     That  He  also  governs  the  hells,  n.  3643. 
That  the  Lord  governs  all  things  from  the  Divine,  by  the  Divine 
Human,  n.  8864,  8865.     That  the  Lord  governs  all  things  according 
to  Divine  Order,  and  that  Divine  Order  has  relation  to  those  things 
which  are  of  His  will,  to  those  things  which  are  done  from  leave, 
and  to  those  things  which  are  done  from  permission,  n.  1755,  2447, 
3074,  9948;   concerning  order,  see  what  is  said  above,  at  n.  238. 
That  the  Lord  governs  the  last  things  from  the  first,  and  the  first 
from  the  last,  and  that  this  is  the  reason  why  He  is  called  the  first 
and  the  last,  n.  3702,  6040,  6056.     That  the  Lord  alone  has  the 
power  of  removing  the  hells,  of  withholding  from  evils,  and  of  keep 
ing  in  good,  thus  of  saving,  n.  10,019.     That  judgment  belongs  to 
the  Lord,  n.  2319,  2320,  2321,  10,810,  10,811.     What  the  Lord's 
priesthood  is,  ajid  what  His  royalty  is,  n.  1728,  2015. 

310.  In  what  manner  some  expressions  in  the  Word,  ivhich  relate 
to  the  Lord,  are  to  be  understood.     What  is  meant  by  the  seed  of 
the  woman,  in  the  prophecy  concerning  the  Lord,  n.  256.     What  the 
Son  of  Man  and  the  Son  of  God  signify  in  the  Word,  n.  2159,  28rB. 
What  the  two  names,  Jesus  Christ,  signify,  n.  3004  to  3011.     What 
is  signified  by  the  Lord's  being  said  to  be  sent  by  the  Father,  n. 
2397,  6831,  10,561.     How  it  is  to  be  understood,  that  the  Lord 
bore  the  iniquities  of  all,  n.  9937.     How  it  is  to  be  understood,  that 
the  Lord  redeemed  man  by  His  blood,  n.  10,152.     How  it  is  to  be 
understood,  that  the  Lord  fulfilled  the  whole  law,  n.  10,239.      How 
it  is  to  be  understood,  that  the  Lord  intercedes  for  mankind,  n.  2250, 
8573,  8705.     How  it  is  to  be  understood,  that  without  the  Lord 
there  is  no  salvation,  n.  10,828.     That  salvation  is  not  effected  by 
looking  to  the  Father,  or  by  praying   Him  to  have  mercy  for  the 
sake  of  His  Son;  for  the  Lord  says,  I  am  the  ivay,  the  truth,  and 
the  life  ;  no  one  cometli  to  the  Father  but  by  Me,  John  xiv.  6 ;  n.  2854. 
The  contradictions  which  are  involved  in  the  received  faith,  that  the 
Lord  reconciled  the  human  race  to  the  Father,  by  the  passion  of  the 
cross,  n.  10,659.     That  the  coming  of  the  Lord  is  His  presence  in 
the  Word,  n.   3900,  4060.     That  the  Lord  does  not  desire  glory 
from  man  for  the  sake  of  Himself,  but  of  man's  salvation,  n  5957, 
10,646.     That  wherever  the  name  Lord  occurs  in  the  Word,  it  sig 
nifies  Divine  Good,  n.  4973,  9167,  9194.     That  where  the  name 
Christ  occurs,  it  signifies  Divine  Truth,  n.  3003,  3004,  3005,  3009. 

That  the  true  acknowledgment  and  true  worship  of  the  Lord,  is 
to  do  His  precepts, — shown   from   the  Word,  n.   10,143,  10,153, 
10,578,  10,645,  10,829. 
156 


AND   ITS    HEAVENLY    DOCTRINE.  311 316 


OF  ECCLESIASTICAL  AND  CIVIL   GOVERNMENT. 

311.  THERE  are  two  classes  of  affairs  which  ought  to  be 
[kept]  in  order  amongst  men  ;  namely,  those  which  relate  to 
the  things  of  heaven,  and  those  which  relate  to  the  things  of 
the  world.     The  former  are  called  ecclesiastical,  and  the  latter 
civil  affairs. 

312.  It  is  impossible  for  order  to  be  maintained  in  the  world 
without  governors,  to  observe  the  proceedings  of  those  who  act 
according  to  order,  and  of  those  who  act  contrary  to  order, 
that  they  may  reward  the  former,  and  punish  the  latter.     Un 
less  this  were  done,  the  human  race  would  perish.     The  desire 
of  ruling  over  others,  and  of  possessing  their  property,  being 
hereditary  in  every  individual,  and  being  the  source  whence 
all  enmity,  envying,  hatred,  revenge,  deceit,  cruelty,  and  nu 
merous  other  evils  proceed  ;  unless  men,  in  the  exercise  of  their 
prevailing  inclinations,  were,  on  the  one  hand,  restrained  b^ 
fear  of  the  laws  and  the  dread  of  punishment,  involving  the 
loss  of  honor,  of  property,  and  of  life,  as  the  necessary  conse 
quences  of  a  course  of  evil ;  and,  on  the  other  hand,  encouraged 
by  the  hope  of  honor  and  of  gain,  as  the  reward  of  well-doing  ; 
there  would  be  an  end  of  the  human  race. 

313.  There  should  be  governors,  therefore,  for  the  preservation 
of  order  in  the  various  societies  of  mankind  :  and  they  ought 
to  be  persons  well  skilled  in  the  laws,  men  of  wisdom,  hav 
ing  the  fear  of  God.     There  must  also  be  order  among  the 
governors  themselves  ;  lest  any  of  them,  from  caprice,  or  igno 
rance,  should  sanction  evils  which  are  contrary  to  order,  and 
thereby  destroy  it.     This  is  guarded  against  by  the  appoint 
ment  of  superior  and  inferior  governors,  among  whom  there  is 
subordination. 

314.  Governors  appointed  over  those  things  amongst  men 
which   relate   to  heaven,  or  ecclesiastical  affairs,  are  called 
priests,  and  their  office  is  called  the  priesthood.     But  governors 
set  over  those  things  which  relate  to  the  world,  or  civil  affairs, 
are  called  magistrates,  and  their  chief,  where  such  a  form  of 
government  is  established,  is  called  the  king. 

315.  With  respect  to  priests,  their  duty  is  to  teach  men  the 
way  to  heaven,  and  likewise  to  lead  them  therein.     They  are 
to  teach  them  according  to  the  doctrine  of  their  church,  which 
is  derived  from  the  Word ;  and  to  lead  them  to  live  according 
to  that  doctrine.     Priests,  who  teach  the  doctrine  of  truth,  and 
lead  their  flocks  thereby  to  goodness  of  life,  and  so  to  the  Lord, 
are  the  good  shepherds  spoken  of  in  the  Word ;  but  they  who 
only  teach,  and  do  not  lead  to  goodness  of  life,  and  so  to  the 
Lord,  are  the  bad  shepherds. 

316.  Priests  ought  not  to  claim  to  themselves  any  power 
orer  the  souls  of  men,  inasmuch  as  they  cannot  discern  the 

157 


317 322  ON   THE   NEW    JERUSALEM 

real  state  of  the  interiors,  or  of  the  heart ;  much  less  ought 
they  to  claim  the  power  of  opening  and  shutting  heaven,  be 
cause  that  power  belongs  to  the  Lord  alone. 

317.  Dignity  and  honor  ought  to  be  paid  to  priests  on  ac 
count  of  the  sanctity  of  their  calling ;  but  they  who  are  wise 
ascribe  all  such  honor  to  the  Lord,  from  whom  all  sanctity 
proceeds,  and  not  to  themselves ;  whereas,  they  who  are  not 
wise,  attribute  the  honor  to  themselves,  and  take  it  from  the 
Lord.     They  who  claim  honor  to  themselves  on  account  of  the 
sanctity  of  their  calling,  prefer  honor  and  gain  to  the  salvation 
of  souls,  which  is  the  object  for  which  they  ought  above  all 
things  to  provide  :  but  they  who  attribute  honor  to  the  Lord, 
and  not  to  themselves,  prefer  the  salvation  of  souls  to  honor 
and  gain.     The  honor  of  any  employment  is  not  in  the  person 
of  him  who  is  employed,  but  is  only  annexed  to  him  on  account 
of  the  dignity  of  the  duty  in  which  he  is  engaged ;  and  what 
is  so  annexed  does  not  belong  to  the  person,  but  to   the  em 
ployment,  being  separated  from  the  person  when  he  is  separa 
ted  from  the  employment.     All  personal  honor  is  the  honor  of 
wisdom  and  the  fear  of  the  Lord. 

318.  Priests  ought  to  instruct  the  people,  and  to  lead  them, 
by  truths,  to  good  of  life,  but  they  ought  not  to  use  compulsion, 
since  no  one  can  be  compelled  to  believe  contrary  to  what  he 
thinks  in  his  heart  to  be  true.     He  who  differs  in  opinion  from 
the  priest  ought  to  be  left  in  peace,  provided  he  make  no  dis 
turbance  :  but  when  such  a  person  makes  disturbances,  he  must 
be  separated  ;  for  this  also  is  agreeable  to  the  order,  for  the 
sake  of  which  the  priesthood  is  established. 

319.  As  priests  are  appointed  to  administer  those   things 
which  belong  to  the  Divine  law  and  worship,  so  kings  and 
magistrates  are  appointed  to  administer  those  things  which  be 
long  to  the  civil  law  and  judgment. 

320.  Since   the   king    cannot,   by  himself,   administer   all 
things,  subordinate  governors  are  appointed,  to  each  of  whom 
a  distinct  province  is  assigned  in  the  administration,   where 
that  of  the  king  cannot  extend  immediately.    These  governors, 
in  their  collective  capacity,  constitute  the  royalty ;  the  king 
himself  being  the  chief. 

321.  The  royalty  itself  is  not  in  any  person,  but  is  annexed 
to  the  person.     The  king  who  believes  that  the  royalty  is  in 
his  own  person,  or  the  governor  who  supposes  that  the  dignity 
of  his  office  is  in  his  own  person,  is  not  wise. 

322.  The  royalty  consists  in  administering  and  in  judging 
from  justice,  according  to  the  laws  of  the  realm.     The  king 
who  considers  the  laws  as  superior  to  himself,  is  wise  ;  but  the 
who  considers  himself  as  superior  to  the  laws  is  not  wise.  The 
king  who  regards  the  laws  as  above  himself,  places  the  royalty 
in  the  law,  arid  submits  to  its  dominion  ;  lie  knows  that  the 

158 


AND    ITS    HEAVENLY    DOCTRINE.  323 325 

law  is  justice,  and  that  all  justice,  which  is  really  such,  is  Di 
vine  :  but  he  who  considers  himself  as  above  the  laws,  placei 
the  royalty  in  himself,  and  either  believes  himself  to  be  the 
law,  or  the  law,  which  is  justice,  to  be  derived  from  himself; 
hence  he  arrogates  to  himself  that  which  is  Divine,  and  to 
which,  at  the  same  time,  he  ought  to  be  in  subjection. 

323.  The  law,  which  is  justice,  ought  to  be  enacted  in  the 
realm,  by  persons  well  skilled  in  legislation,  men  of  wisdom, 
who  fear  God  ;  and  both  the  king  and  his  subjects  ought  after 
wards  to  live  according  to  it.     The  king  who  lives  according 
to  the  laws  enacted,  and  therein  sets  an  example  to  his  sub 
jects,  is  truly  a  king. 

324.  The  king  wno  is  vested  with  absolute  power,  and  who 
believes  that  his  subjects  are  such  slaves  that  he  has  a  right  to 
their  possessions  and  lives,  and  exercises  such  imaginary  right, 
is  not  a  king,  but  a  tyrant. 

325.  The  king  ought  to  be  obeyed  according  to  the  laws  of 
the  realm,  and  by  no  means  to  be  injured  either  by  word  or 
deed ;  for  on  this  depends  the  public  security. 

NOTE.— The  word  "  governor,"  which  occurs  so  frequently  in  the  foregoing  chap 
ter,  is,  in  the  original,  simply  "  praefectus,"  which  in  general  signifies  a  "  director,'' 
"  officer,"  or  "  minister,"  rather  than  "  governor,"  in  the  limited  sense  of  that 
word,  as  it  is  popularly  used  at  the  present  day.  There  are  several  other  inac 
curacies  in  the  chapter  as  above  given,  but  we  have  thought  it  best,  on  the  whole, 
not  to  deviate  much  from  the  rendering  of  the  English  translator.  Inasmuch, 
however,  as  this  particular  portion  of  the  work  has  been  the  subject  of  considerable 
discussion,  and  its  meaning  variously  interpreted,  we  append  the  following  tran 
script  of  the  original  text  from  the  edition  published  by  Swedenborg  himself,  at 
London,  in  1768. 

DE  REOIMINE  ECCLBSIASTICO  &  CIVILI. 

311.  Sunt  duo,  quae  apud  homines  in  ordine  erunt,  neinpe  quae  Cceli  suiit,  &  quae 
Mundi :   ilia  quae  Coeli  sunt,  vocantur  Ecclesiastica,  quae  Mundi  sunt,   vocantur 
Civilia. 

312.  Ordo  non  potest  teneri  in  Mundo  absque  Prsefectis,  qui  observaturi  omnia 
quae  secundum  ordinem,  &  quae  contra  ordinem  fiunt ;  &  qui  remuneraturi  illos 
qui  secundum  ordinem  vivunt,  &  punituri  illos  qui  contra  ordinem  5  si  id  non  fit. 
peribit  Genus  humanum  ;  nam  cuivis  ex  haereditario  connatum  est  velle  imperare 
aliis,  ac  possidere  bona  aliorum,  unde   inimicitiae,  invidiae,  odia,  vindictae,  doli, 
saevitiae,  &  plura  alia  mala  ;  quapropter  nisi  in  vinculis  teneantur  per  leges,  &  per 
remunerationes  convenientes  amoribus  illorum,  quae  suut  honores  &  lucra,  pro  illis 
qui  bona  faciunt,   ac  per  punitiones  coutrarias  amoribus  illis,  quae  sunt  jacturse 
honorum,  possessionum,  &  vitae,  pro  illis  qui  mala  faciunt,  periturum  esset  Genus 
humanum. 

313.  Erunt   itaque  Praefecti,    qui  Csetus    hominum    tenebunt  in   ordine   qui, 
legisperiti,  sapientes,  &  timentes  Deum.      Inter  Praefectos  etiam   erit    ordo,  ne 
aliquis  ex  lubitu  aut  inscitia  permittat  mala  contra  ordinem,  &  sic  destruat  ilium, 
quod  cavetur  cum  Protect!  superiores  &  inferiores  sunt,  inter  quos  subordinatio. 

314.  Praefecti  super  ilia  apud  homines  quae  Coeli  sunt,  seu  super  Ecclesiastica, 
vocantur  Sacerdotes,  ac  munus  eorum  Sacerdotium.    Praefecti  autem  super  ilia 
apud  homines  quse  Mundi  sunt,  seu  super  Civilia,  vocantur  Magistratus,  ac  Sum- 
mus  eorum,  ubi  talia  Imperia,  Rex. 

315.  Quod  concernit  bacerdotes,  docebunt  illi  homines  viam  ad  Cesium,  &quoque 
ducent  illos  :  docebunt  illos  secundum  Ecclesiae  su»  doctrinam  ex  Verbo.  ac  ducenf 

159 


316 323  ON   THE    NEW   JERUSALEM. 

ut  vivant  secundum  illara.  Sacerdotes,  qui  decent  vera,  &  per  ilia  ducunt  ad  bonum 
vitae,  &  sic  ad  Doiiiinum,  sunt  Pastores  ovium  boni  ;  qui  autem  de-cent,  &  non 
ducunt  ad  bonum  vitae,  &  sic  ad  Dominum.  sunt  Pastores  mali. 

316.  Sacerdotes  non  sibi  aliquam  potestatem  super  animas  hominum  vindicabunt, 
quia   non   sciunt  in  quo  statu  sunt  interiora  hominis  ;    minus  sibi  vindicabunt 
potestatem  aperiendi  &  claudendi  Coelum,  quoniara  ea  potestas  est  Solius  Domini. 

317.  Sacerdotibus  erit  diguitas  &  honor  propter  Sancta  quae  obeunt  ;  sed  qui 
sapiunt,  dant  honorem  Domino  a  Quo  Sancta,  &  non  sibi  ;  qui  autem  non  sapiunt, 
tribuunt  honorem  sibi  ;  hi  ilium  adimunt  Domino.     Qui   honorem   tribuunt  sibi 
propter  Sancta  quae  obeunt,  illi  praeferunt  honorem  &  lucrum  saluti  animarum, 
cui  consulent  ;  qui  autem  houoreni  dant  Domino  &  non  sibi,  illi  praeferunt  salutem 
animarum  honori  &  lucro.    Nullus  honor  alicujus  functionis  in  persona  est,  sed  ei 
adjungitur  secundum  dignitatem  rei  quam  admiriistrat  ;  &  quod  adjungitur,  hoc 
non  ipsius  personae  est,  &  quoque  separatur  cum  functione  :  honor  in  persona  est 
honor  sapientiae  &  timoris  Domini. 

318.  Sacerdotes  populum  docebunt,   ac   ducent  per  vera  ad  bonum  vitae,  sed 
usque  nullum  cogent,  quoniam  nullus  cogi  potest  ad  credendum  contra  id  quod 
cogitavit  ex  corde  esse  verum  ;  qui  aliter  credit  quam  Sacerdos,  &  non  turbas  facit, 
relinquetur  in  pace  ;  at  qui  turbas  facit,  separabitur  ;  nam  hoc  etiam  est  ordinis, 
propter  quern  Sacerdotium. 

319.  Sicut  Sacerdotes  prsefecti  sunt  ad  administrandum  ilia,   quse  Legis  Divinae 
&  Cultus  sunt,  ita  Reges  et  Magistratus  ad  administrandum  ilia  qua?  Legis  Civilis 
&  Judicii  sunt. 

320.  Quia  Rex  non  solus  potest  administrare  omnia,  ideo  sunt  Praefecti  sub  illo, 
quorum  unicuivis  data  est  provincia  aclministrandi  quod  Rex  non  potest  &  valet ;  hi 
Praefecti  simul  sumti  constituunt  Regium,  sed  ipso*  Rex  est  Summus. 

321.  Ipsum  Regiurn  non  est  in  persona,  sed  adjunctum  est  personae  :  Rex  qui 
credit  quod  Regium  sit  in  sua  persona,  &  Praefectus  qui  credit  quod  praefecturae 
dignitas  sit  in  sua  persona,  non  sapit. 

322.  Regium  consistit  in  administrando  secundum  leges  Regni,  &  in  judicando 
secundum  illas  ex  justo :  Rex  qui  spectat  Leges  supra  se,   is  sapit,  qui  autem 
spectat  se  supra  leges,  is  non  sapit.     Rex  qui  spectat  Leges  supra  se,  is  Regium 
ponit  in  Lege,  &  Lex  dominatur  super  ilium,  scit  enim  quod  Lex  sit  Justitia  & 
omnis  Justitia  quae  justitia  est  Divina  :  qui  autem  spectat  se  supra  leges,  is  Regium 
ponit  in  se,  &  credit  se  vel  esse  Legem,  vel  Legem  quae  Justitia  esse  a  se  ;  hide, 
quod  Divinum  est,  sibi  arrogat.  sub  quo  tamen  erit. 

323.  Lex  quae  Justitia  a  Legisperitis  sapientibus  &  timentibus  Deum  in  Regno 
ferenda  est,  secundum  quam  dein  &  Rex  &  subditi  vivent :  Rex  qui  secundum 
Legem  latam  vivit,  &  in  eo  praecedit  subditis  exemplo,  is  vere  Rex  est. 

324.  Rex  cui  absoluta  potestas,  qui  credit  quod  subditi  ejus  tales  servi  sint,  ut 
jus  habeat  in  eorum  possessiones  &  vitas,  &  si  id  exercet,  non  Rex  est  sed  Tyrannus. 

325.  Regi  erit  obedientia  secundum  leges  Regni,  nee  factis  &  dictis  ullo  mode 
laedendus  ;  inde  enim  pendet  Securitas  publica. 

•  Ipsef 


FINIS. 


160 


A  BEIEF   EXPOSITION,    &o. 


BRIEF    EXPOSITION 


OP  THE 


DOCTEINE 


OP 


THE    NEW    CHUKCH, 


SIGNIFIED  BY  THE 


NEW  JERUSALEM  IN  THE  REVELATION. 


From  the  Latin  of 

EMAMJEL  SWEDEKBOBG, 

Servant  of  the  Lord  Jesus  Christ. 


BEING   A   TRANSLATION   OP  HIS   WORK   ENTITLED 

;  SUMMARU  Exposmo  DOCTRINE  XOV.B  ECCLESI/E,  quse  per  Novam  Hierosolymam  in  Apocalypil 
intelligitur  :  ab  Emanuele  Swedenborg,  Sueeo."     Amstelodami,  1769. 


1STEW  YORK. 

AMERICAN  SWEDEXBORtf  PRINTING  A\D  PUBLISHING  SOCIETY, 


EEVELATION   XXI.    2,    5. 

7,  John,  saw  the  holy  city,  New  Jerusalem,  coming  down 
from  God  out  of  heaven,  prepared  as  a  Bride  adorned  for  her 
Husband.  And  He  that  sat  upon  the  throne  said,  Behold,  I 
make  all  things  new  :  and  He  said  unto  me,  Write,  fw  these 
words  are  true  and  faithful. 


CONTENTS. 


Sections. 
INTRODUCTION 1 

The  Doctrinals  of  the  Roman  Catholics  concerning  Justification,  from 

the  Council  of  Trent. . 2—8 

The  Doctrinals  of  the  Protestants  concerning  Justification,  from  the 

Formula  Concordiae 9 — 15 

A  Sketch  of  the  Doctrinals  of  the  New  Church 16 

The  Disagreements  between  the  Tenets  of  the  Old  and  New  Church, 
considered  under  XXV  Articles. 

I.  That   the    Churches,  which,  by  the  Reformation,  separated 
themselves  from  the  Roman  Catholic  Church,  dissent  in  vari 
ous  points  of  Doctrine  ;  but  that  they  all  agree  in  the  Articles 
concerning  a  Trinity  of  Persons  in  the  Godhead,  Original  Sin 
from  Adam,  Imputation  of  the  Merit  of  Christ,  and  Justifica 
tion  by  Faith  alone 17 — 18 

II.  That  the  Roman  Catholics,  before  the  Reformation,  held  and 
taught  exactly  the  same  things  as  the  Reformed  did  after  it, 
in  respect  to  the  four  articles  above-mentioned,  namely,  a 
Trinity  of  Persons  in  the  Godhead,  Original  Sin,  Imputation 
of  the   Merit  of  Christ,  and  Justification  by  Faith  therein ; 
only  with  this  difference,  that  they  conjoined  that  Faith  with 
Charity  or  Good  Works 19,  20 

HE.  That  the  leading  Reformers,  Luther,  Melancthon,  and  Calvin, 
retained  all  the  Tenets  concerning  a  Trinity  of  Persons  in 
the  Godhead,  Original  Sin,  Imputation  of  the  Merits  of  Christ, 
and  Justification  by  Faith,  just  as  they  were  and  had  been 
among  the  Roman  Catholics  ;  but  that  they  separated  Charity 
or  Good  Works  from  that  Faith,  and  declared  that  they  were 
not  at  the  same  time  of  a  saving  efficacy,  with  a  view  to  be 
totally  severed  from  the  Roman  Catholics,  as  to  the  very  es 
sentials  of  the  Church,  which  are  Faith  and  Charity 21—23 

IV.  That  nevertheless  the  leading  Reformers  adjoined  Good  Works, 
and  even  conjoined  them,  to  their  Faith,  but  in  Man  as  a  pas 
sive  subject ;  whereas  the  Roman  Catholics  conjoin  them  in 
Man  as  an  active  subject ;  and  that  notwithstanding  this, 
there  is  actually  a  conformity  between  the  one  and  the  other 

as  to  Faith,  Works,  and  Merits 24— 2S 

V.  That  the  whole  System  of  Theology  in  the  Christian  World,  at 
this  day,  is  founded  on  an  idea  of  Three  Gods,  arising  from 

the  Doctrij\e  of  a  Trinity  of  Persons 30 — 38 

167 


CONTENTS 

Sections, 

VI.  That  the  Tenets  of  the  aforesaid  Theology  appear  to  be  errone 
ous,  after  the  idea  of  a  Trinity  of  Persons,  and  the  consequent 
idea  of  Three  Gods,  has  been  rejected,  and  the  idea  of  One 
God.  in  Whom  there  is  a  Divine  Trinity,  received  in  its  stead.  39,  40 

VII.  That  then  true  saving  Faith,  which  is  a  Faith  in  One  God, 

united  with  Good  Works,  is  acknowledged  and  received 41,  42 

VIII.  And  that  this  is  a  Faith  in  God  the  Saviour  Jesus  Christ,  which 
in  its  simple  Form  is  as  follows  : — I.  That  there  is  One  God, 
in  Whom  is  a  Divine  Trinity,  and  that  He  is  the  Lord  Jesus 
Christ.  II.  That  saving  Faith  is  to  believe  in  Him.  III.  That 
Evils  ought  to  be  shunned,  because  they  are  of  the  Devil  and 
from  the  Devil.  IV.  That  Good  Works  ought  to  be  done,  be 
cause  they  are  of  God  and  from  God.  V.  And  that  they 
ought  to  lie  done  by  Man  as  of  Himself,  but  with  a  belief  that 
they  are  from  the  Lord  operating  in  him  by  him 43,  44 

IX.  That  the  Faith  of  the  present  day  has  separated  Religion  from 
the  Church,  since  Eeligion  consists  in  the  acknowledgment  of 
One  God,  and  in  the  Worship  of  Him,  from  Faith  grounded  in 

Charity 45,  46 

X.  That  the  Faith  of  the  present  Church  cannot  be  conjoined  with 

Charity,  and  produce  any  Fruits,  which  are  Good  Works 47 — 50 

XI.  That  there  results  a  Worship  of  the  Mouth  and  not  of  the  Life 
from  the  Faith  of  the  present  Church,  whereas  the  Worship  of 
the  Mouth  is  accepted  by  the  Lord,  in  proportion  as  it  proceeds 
from  the  Worship  of  the  Life 51,  52 

XII.  That  the  Doctrine  of  the  present  Church  is  interwoven  with 
many  Paradoxes,  which  are  to  be  embraced  by  Faith  ;  and  that 
therefore  its  Tenets  gain  admission  into  the  Memory  only,  and 
not  into  any  part  of  the  Understanding  above  the  Memory,  but 
merely  into  confirmations  below  it 53 — 57 

XIII.  That  the  Tenets  of  the  present  Church  cannot  be  learnt  and 
retained  without  great  difficulty,  nor  can  they  be  preached  or 
taught  without  using  great  care  and  caution  to  conceal  their 
nakedness,  because  sound  reason  neither  discerns  nor  perceives 

them 58,  59 

XTV.  That  the  Doctrine  of  the  Faith  of  the  present  Church  ascribes 
to  God  human  properties  ;  as  that  He  beheld  Man  from  anger, 
that  He  required  to  be  reconciled,  that  He  is  reconciled  through 
the  Love  He  bore  towards  the  Son,  and  by  His  intercession  ; 
and  that  He  required  to  be  appeased  by  the  sight  of  His  Son's 
sufferings,  and  thus  to  be  brought  back  to  Mercy  ;  and  that  He 
imputes  the  Righteousness  of  His  Son  to  an  unrighteous  Man 
who  supplicates  it  from  Faith  alone  ;  and  that  thus  from  an 
Enemy  He  makes  Him  a  Friend,  and  from  a  Child  of  Wrath  a 

Child  of  Grace 60—63 

XV.  That  the  Faith  of  the  present  Church  has  produced  monstrous 
Births  ;  for  instance,  instantaneous  Salvation  by  an  imme 
diate  Act  of  Mercy  ;  Predestination  ;  the  notions  that  God 
has  no  respect  unto  the  Actions  of  Men,  but  unto  Faith  alone  ; 
that  there  is  no  connection  between  Charity  and  Faith ; 
that  Man  in  Conversion  ;?  l^ko  a  Stock,  with  many  more  Here- 


CONTENTS. 


sies  of  the  same  kind  ;  likewise  concerning  the  Sacraments 
of  Baptism  and  the  Holy  Supper,  as  to  the  advantages 
reasonably  to  be  expected  from  them,  when  considered  ac 
cording  to  the  Doctrine  of  Justification  by  Faith  alone  ;  as 
also  with  regard  to  the  Person  of  Christ :  and  that  the 
Heresies  from  the  .first  Ages  to  the  present  day,  have 
sprung  up  from  no  other  source  than  from  the  Doctrine 

founded  on  the  idea  o^  Three  Gods : 

XVI.  That  the  last  State  of  the  present  Church,  when  it  is  at  an 
end,  is  meant  by  the  Consummation  of  the  Age,  and  the 

Coming  of  the  Lord  at  that  Period,  Matt.  xxiv.  3 

XVII.  That  the  Infestation  from  Falses,  and  thence  the  Consum 
mation  of  every  Truth,  or  the  Desolation  which  at  this  day 
prevails  in  the  Christian  Churches,  is  meant  by  the  great 
Affliction,  such  as  was  not  from  the  Beginning  of  the 

World,  nor  ever  shall  be,  Matt.  xxiv.  21 

XVIII.  That  there  would  be  neither  Love,  nor  Faith,  nor  the 
Knowledge  of  Good  and  Truth,  in  the  last  Time  of  the 
Christian  Church,  when  it  draws  to  an  end,  is  understood 
by  these  words  in  the  same  24th  chapter  of  Matthew,  "After 
the  affliction  of  those  days,  the  Sun  shall  be  darkened,  and 
the  Moon  shall  not  give  her  light,  and  the  Stars  shall  fall 
from  Heaven,  and  the  Powers  of  the  Heavens  shall  be 
shaken,"  verse  29 

XIX.  That  they  who  are  in  the  present  justifying  Faith,  are 
meant  by  the  He-Goats  in  Daniel  and  in  Matthew 

XX.  That  they  w7ho  have  confirmed  themselves  in  the  present 
justifying  Faith,  are  meant  in  the  Apocalypse   by  the 
Dragon  and  his  two  Beasts,  and  by  the  Locusts  ;  and  that 
this  same  Faith,  when  confirmed,  is  there  meant  by  the 
great  City  which  is  spiritually  called  Sodom  and  Egypt, 
where  the  two  Witnesses  were  slain,  as  also  by  the  Pit  of 
the  Abyss,  whence  the  Locusts  issued 

XXI.  That  unless  a  New  Church  be  established  by  the  Lord,  no 
one  can  be  saved  ;  and  that  this  is  meant  by  these  words, 
"  Unless  those  days  should  be  shortened,  there  should  no 
flesh  be  saved,"  Matt.  xxiv.  22 

XXII.  That  the  Opening  and  Rejection  of  the  Tenets  of  the  Faith 
of  the  present  Church,  and  the  Revelation  and  Reception 
of  the  Tenets  of  the  Faith  of  the  New  Church,  is  meant  by 
these  words  in  the  Apocalypse  :  "  He  that  sat  upon  the 
Throne  said,  Behold  I  make  all  things  new  ;  and  He  said 
unto  me,  Write,  for  these  Words  are  true  and  faithful," 
chap.  xxi.  5 

XXIII.  That  the  New  Church  about  to  be  established  by  the  Lord, 
is  the  New  Jerusalem,  treated  of  in  the  Apocalypse,  chap. 
xxi.  and  xxii.,  which  is  there  called  the  Bride  and  the  Wife 
of  the  Lamb 

XXTV.  That  the  Faith  of  the  New  Church  cannot  by  any  means 
be  together  with  the  Faith  of  the  former  Church,  and  that 
in  case  they  be  together,  such  a  collision  and  conflict  will 


Sections 


61—69 


70—73 


74—76 


77—81 


82—86 


87—90 


91—94 


95—98 


99-101 


169 


CONTENTS. 

Sections 

ensue,  as  to  destroy  every  thing  relating  to  the  Church  in 

Man 102—104 

XXV.  That  the  Roman  Catholics  of  this  day  know  nothing  of  the 
Imputation  of  the  Merit  of  Christ,  and  of  Justification  by 
Faith  therein,  into  which  their  Church  was  first  initiated, 
because  it  is  entirely  concealed  under  their  external  Forma 
of  Worship,  which  are  numerous  ;  for  which  reason,  there 
fore,  if  they  recede  but  in  part  from  their  external  Forma 
of  "Worship,  and  immediately  approach  God  the  Saviour 
Jesus  Christ,  and  administer  the  holy  Eucharist  in  both 
kinds,  they  may  be  brought  into  the  New  Jerusalem,  or  the 
New  Church  of  the  Lord,  more  easily  than  the  Reformed..  105 — 108 

Remarks  on  Imputation 109 — 113 

First  Memorable  Relation  from  the  Apocalypse  Revealed 114 

Second  ditto 115 

APPENDIX. 

The  Faith  of  the  New  Heaven  and  New  Church  in  its  universal  Form .  116,   117 

First  Memorable  Relation  from  the  Apocalypse  Revealed 118 

Second  ditto 119 

Third  ditto 120 


A 

BRIEF  EXPOSITION 


OP  THE 


DOCTKINE  OF  THE  NEW  CHURCH. 


1.  SEVERAL  works  and  tracts  having  been  published  by 
me,  during  some  years  past,  concerning  the  NEW  JERUSALEM, 
whereby  is  meant  a  New  Church  about  to  be  established  by  the 
Lord  ;  and  the  Apocalypse  having  been  revealed  ;  I  have  come 
to  a  determination  to  lay  before  the  world  a  complete  view  of 
the  doctrine  of  that  church  in  its  full  extent.  But,  as  this  is 
a  work  of  some  years,  I  have  thought  it  advisable  to  draw  up 
some  sort  of  sketch  thereof,  in  order  that  a  general  idea  may 
first  be  formed  of  that  church  and  its  doctrine ;  because  when 
general  principles  precede,  then  the  several  particulars  will 
appear  at  full  in  a  clear  light,  for  these  enter  into  general  prin 
ciples,  as  things  homogeneous  into  their  proper  receptacles. 
This  compendium,  however,  is  not  designed  for  critical  exam 
ination,  but  is  only  offered  to  the  world  by  way  of  informa 
tion,  as  its  contents  will  be  proved  at  large  in  the  work  itself. 
But  it  is  necessary  first  to  state  the  doctrinals  at  present 
maintained  concerning  justification,  that  the  following  con 
trast  between  the  doctrines  of  the  present  church,  and  those  of 
the  New  Church,  may  be  clearly  understood. 


THE    DOOTBINAM    OF   THE   ROMAN   CATHOLICS    CONCERNING   JUSTIFI 
CATION,    FROM   THE   COUNCIL   OF   TRENT. 

2.  In  the  bull  of  Pope  Pius   IY.,  dated  13th  November, 
1564,  are  the  following  words  :   "  I  embrace  and  receive  every 
thing,   both  generally   and   particularly,  which  the  most  holy 
Council  of  Trent  hath  determined  and  declared  concerning 
Original  Sin  and  Justification" 

3.  from   the    Council   of  Trent,  concerning  Original  Sin. 
(a)  That   Adam,   by  his    transgression,    experienced  an  entire 
change  and  depravation  of  nature,  both  in  body  and  soul ;  and 

1T1 


3,  4  A    BRIEF    EXPOSITION    OF    THE 

that  the  ill  effects  of  Adam's  transgress  ion  were  not  confined 
to  himself,  but  also  extended  to  his  posterity  ;  and  that  it  not 
only  transmitted  death  and  corporal  sufferings  upon  all  man 
kind,  but  likewise  sin,  which  is' the  death  of  the  soul,  Sess.  v.  1, 
2.  (b)  That  this  sin  of  Adam,  which  originally  was  a  single 
transgression,  and  has  been  transmitted  by  propagation,  and 
not  by  imitation,  is  so  implanted  in  the  nature  of  every  man, 
as  to  be  his  own,  and  cannot  be  done  away  by  any  other  means 
than  by  the  merits  of  the  only  Saviour  our  Lord  Jesus  Christ, 
who  has  reconciled  us  to  God  by  His  blood,  being  made  -unto 
us  righteousness,  sanctitication,  and  redemption,  Sess.  v.  3. 
(°)That  by  the  transgression  of  Adam,  all  men  lost  their  inno 
cence,  and  became  unclean,  and  by  nature  the  children  of 
wrath,  Sess.  vi.  chap.  1. 

4.  Concerning  Justification.  (a)  That  our  heavenly  Father, 
the  Father  of  Mercies,  sent  Christ  Jesus  His  Son  into  the  world, 
in  the  blessed  fullness  of  time,  as  well  to  the  Jews  who  were 
under  the  law,  as  to  the  Gentiles  who  followed  not  after  right 
eousness,  that  they  might  all  lay  hold  of  righteousness,  and 
receive  the  adoption  of  sons.  Him  God  offered  to  be  a  propiti 
ation  through  faith  in  His  blood,  not  only  for  our  sins,  but  like 
wise  for  the  sins  of  the  whole  world,  Sess.  vi.  chap.  2.  (b)  Nev 
ertheless  all  do  not  receive  the  benefit  of  His  death,  but  only 
they  to  whom  the  merit  of  His  passion  is  communicated  ;  so 
that  unless  they  are  born  again  in  Christ,  they  can  never  be 
justified,  Sess.  vi.  chap.  3.  (c)  That  the  beginning  of  justifi 
cation  is  to  be  derived  from  the  preventing  grace  of  God  through 
Christ  Jesus,  that  is,  from  His  call,  Sess.  vi.  chap.  5.  (c)  That 
men  are  disposed  to  righteousness,  when,  being  stirred  up  by 
Divine  grace,  and  conceiving  faith  by  hearing,  they  are  freely 
moved  towards  God,  believing  those  things  to  be  true  which 
are  divinely  revealed  and  promised  ;  and  especially  this,  that 
the  ungodly  are  justified  by  God  through  His  grace,  through 
redemption,  which  is  by  Christ  Jesus ;  and  when,  being  con 
vinced  of  sin  from  the  fear  of  Divine  justice,  by  which  they  are 
profitably  disquieted,  they  are  encouraged  to  hope,  and  to  trust 
that  God,  for  Christ's  sake,  will  be  propitious  to  them,  Sess.  vi. 
chap.  6.  (d)  That  the  consequence  of  this  disposition  and  pre 
paration  is  actual  justification,  which  is  not  only  a  remission  of 
sins,  but  likewise  a  sanctification  and  renovation  of  the  interior 
man  by  the  reception  of  Divine  grace  and  gifts,  whereby  man 
from  being  unrighteous  becomes  righteous,  and  from  being  an 
enemy  a  friend,  so  as  to  be  an  heir  according  to  the  hope  of 
eternal  life,  Sess.  vi.  chap.  7.  (*)1l\Q  final  cause  of  justification 
is  the  glory  of  God  and  of  Christ,  and  life  eternal.  The  efficient 
cause  is  God,  who  freely  cleanses  and  sanctifies.  The  meritorious 
cause  is  the  dearly-beloved  and  only -begotten  Son  of  God,  our 
Lord  Jesr.s  Christ,  who  when  we  were  enemies,  through  the 
172 


DOCTRINE    OF    THE    NEW    CHTJKCH.  £ 

great  love  wherewith  He  loved  us,  by  His  most  holy  passion 
upon  the  cross  merited  for  us  justification,  and  made  satisfac 
tion  for  us  to  God  the  Father.  The  instrumental  cause  is  the 
sacrament  of  baptism  which  is  a  sacrament  of  faith,  without 
which  none  can  ever  be  justified.  The  formal  cause  is  the  sole 
righteousness  of  God  ;  not  that  whereby  He  is  righteous  Him 
self,  but  that  whereby  He  makes  us  righteous,  with  which  be 
ing  gifted  by  Him,  we  are  renewed  in  the  spirit  of  our  mind,- 
and  are  not  only  reputed  righteous,  but  are  truly  called  righte 
ous,  and  are  so  in  reality,  each  according  to  that  measure  which 
the  Holy  Spirit  imparts  to  every  one  as  it  pleases  Him,  Sess. 
vi.  chap.  7,  §  2.  (*)  That  justification  is  a  translation  from  that 
state,  wherein  man  is  born  a  child  of  the  first  Adam,  into  a 
state  of  grace  and  adoption  among  the  sons  of  God  by  the 
second  Adam,  our  Saviour  Jesus  Christ,  Sess.  vi.  chap.  4. 

5.  Concerning  Faith,  Charity,  Good  Works,  and  M<  rits. 
(a)  When  the  apostle  declares,  that  man  is  justified  by  faith, 
and  freely, these  words  are  to  be  understood  in  the  sense  wherein 
the  Catholic  church  has  uniformly  held  and  expressed  them  ;  to 
wit,  that  we  are  said  to  be  justified  by  faith,  because  faith  ia 
the  commencement  of  man's  salvation,  the  foundation  and  root 
of  all  justification,  without  which  it  is  impossible  to  please  God, 
and  attain  to  the  fellowship  of  His  children.  But  we  are  said 
to  be  justified  freely,  because  none  of  those  things  which  pre 
cede  justification,  whether  faith  or  works,  merit  the  actual 
grace  of  justification  ;  for  if  it  be  grace,  it  is  not  of  works, 
otherwise  grace  would  not  be  grace,  Sess.  vi.  chap.  8.  (b)  Al 
though  none  can  be  righteous,  but  they  to  whom  the  merits  of 
the  passion  of  our  Lord  Jesus  Christ  are  communicated,  never 
theless  that  is  effected  in  justification,  when  by  the  merit  of  the 
same  most  holy  passion,  the  love  of  God  is  infused  by  the  Holy 
Ghost  into  the  hearts  of  those  who  are  justified,  and  abides  in 
them.  Hence  in  the  act  of  justification,  man  receives,  together 
with  the  remission  of  his  sins,  all  these  things  infused  into  him 
at  once  by  Jesus  Christ,  in  whom  he  is  ingrafted  by  faith,  hope, 
and  charity.  For  faith,  unless  charity  be  added  to  it,  neither 
unites  perfectly  to  Christ,  nor  constitutes  a  living  member  of 
Tlis  body,  Sess.  vi.  chap.  7,  §  3.  (c)  That  Christ  is  not  only  a 
Redeemer  in  whom  they  have  faith,  but  also  a  Lawgiver, 
whom  they  obey,  Sess.  vi.  chap.  16,  can.  21.  (d)  That  faith 
without  works  is  dead  and  vain,  because  in  Christ  Jesus  neither 
circumcision  availeth  any  thing,  nor  uncircumcision,  but  faith 
which  worketh  by  love:  for  faith  without  hope  and  charity 
cannot  avail  unto  eternal  life  ;  wherefore  also  they  hearken  to 
the  word  of  Christ,  '"  If  thou  wilt  enter  into  life,  keep  the  com 
mandments."  Thus  they  who  are  born  again,  receiving  true 
Christian  righteousness,  are  commanded  to  keep  it  white  and 
unspotted,  as  their  first  robe,  given  them  by  Jesus  Christ, 


5,    6  A    BRIEF    EXPOSITION    OF    TI1K 

instead  of  that  which  Adam  lost  both  for  himself  and  us  by  hie 
disobedience,  that  they  may  present  it  before  the  tribunal  of 
our  Lord  Jesus  Christ,  and  obtain  eternal  life,  Sess.  vi.  chap.  7, 
§  4.  (e)  That  there  is  a  continual  influx  of  power  from  Jesus 
Christ  Himself  into  those  who  are  justified,  as  from  a  head  into 
the  members,  and  from  a  vine  into  the  branches  ;  which  power 
always  precedes,  accompanies,  and  follows  their  good  works, 
and  without  which  they  could  not  by  any  means  be  acceptable 
and  meritorious  in  the  sight  of  God ;  wherefore  we  are  to  be 
lieve,  that  nothing  more  is  wanting  to  those  who  are  justified, 
but  they  may  be  fully  assured,  that  by  those  works  which  have 
been  wrought  in  God,  they  have  merited  eternal  life,  which 
will  be  bestowed  upon  them  in  due  time,  Sess.  vi.  chap.  16. 
(f)  When  we  speak  of  our  own  righteousness,  we  do  not  mean 
as  though  it  were  our  own  from  ourselves ;  for  that  which  is 
termed  our  righteousness,  is  the  righteousness  of  God,  being 
infused  into  us  by  God  through  the  merit  of  Christ.  Far  be  it 
therefore  from  any  Christian  man  to  trust  or  glory  in  himself, 
and  not  in  the  Lord,  whose  goodness  towards  us  men  is  so  great, 
that  he  vouchsafes  to  regard  those  things  as  our  merits,  wliich 
are  His  own  gifts,  Sess.  vi.  chap.  16.  (s)  For  of  ourselves,  as 
of  ourselves,  we  can  do  nothing  ;  but  by  His  co-operation,  who 
strengthens  us,  we  can  do  all  things.  Thus  man  has  not 
whereof  to  glory,  but  all  our  glory  is  in  Christ,  in  Whom  we 
live,  in  Whom  we  merit,  in  Whom  we  make  satisfaction,  bring 
ing  forth  fruits  worthy  of  repentance,  which  have  their  efficacy 
from  Him,  are  offered  unto  the  Father  by  Him,  and  are  ac 
cepted  by  the  Father  through  Him,  Sess.  xiv.  chap.  8.  (h)  Who 
soever  shall  say  that  man  may  be  justified  in  the  sight  of  God, 
by  his  own  works,  which  are  done  either  through  the  powers 
of  human  nature,  or  through  the  teaching  of  the  law,  without 
Divine  grace  through  Christ  Jesus,  let  him  be  accursed,  Sess.  vi. 
can.  1.  (*)  Whosoever  shall  say  that  man  may  believe,  hope, 
and  love,  (that  is,  have  faith,  hope,  and  charity,)  as  is  neces 
sary  in  order  that  the  grace  of  justification  may  be  conferred 
upon  him,  without  the  preventing  inspiration  of  the  Holy  Spirit, 
and  His  assistance,  let  him  be  accursed,  Sess.  vi.  can.  2. 
(k)  Whosoever  shall  say  that  man  is  justified  without  the  righte 
ousness  of  Christ,  whereby  He  has  merited  for  us,  let  him  be 
accursed,  Sess.  vi.  can.  10.  Not  to  mention  many  more  pas 
sages,  principally  relating  to  the  conjunction  of  faith  with 
charity  or  good  works,  and  condemning  their  separation. 

6.  Concerning  Free-will.  (a)  That  free-will  is  by  no  means 
destroyed  by  Adam's  sin,  although  it  is  debilitated  and  warped 
thereby,  Sess.  vi.  chap.  1.  (b)  Whosoever  shall  say  that  the 
free-will  of  man,  when  moved  and  stirred  up  by  God,  cannot 
at  all  co-operate  by  concurring  with  God,  who  stirs  it  up  and 
calls  it,  whereby  man  may  dispose  and  pr^oare  himself  tc 
174 


DOCTRINE   OF   THE   NEW    CHURCH.  7,    8 

receive  the  grace  of  justification  ;  or  that  he  cannot  dissent  if 
he  would,  but  that,  like  a  thing  inanimate,  he  is  merely  pas 
sive,  and  has  not  the  least  power  of  action,  let  him  be  ac 
cursed,  Sess.  vi.  can.  4. 

7.  The  Doctrinals  of  the  Roman  Catholics  concerning  Justi 
fication,  as  collected  from  the  Decrees  of  the  Council  of  Trent, 
may  ~be  summed  up  and  arranged  in  a  series  thus.  That  the  sin 
of  Adam  is  transfused  into  the  whole  human  race,  whereby  his 
state,  and  likewise  the  state  of  all  men,  became  perverted,  and 
alienated  from  God,  and  thus  they  were  made  enemies  and 
children  of  wrath ;  that  therefore  God  the  Father  graciously 
sent  His  son  to  reconcile,  expiate,  atone,  satisfy,  and  thus  to 
redeem,  by  being  made  righteousness.     That  Christ  accom 
plished  and  fulfilled  all  this,  by  offering  up  Himself  a  sacrifice 
to  God  the  Father  upon  the  cross,  and  thus  by  his  passion  and 
blood.     That  Christ  alone  has  merited,  and  that  this  His  merit 
is  graciously  imputed,  attributed,  applied,  and  transferred  to 
the  man  who  is  recipient  thereof,  by  God  the  Father  through 
the  Holy  Spirit ;  and  that  thus  the  sin  of  Adam  is  removed 
from  man  ;  concupiscence  however  still  remaining  in  him  as  an 
incentive  to  sin.  That  justification  is  the  remission  of  sins,  and 
that  from  thence  a  renovation  of  the  interior  man  takes  place, 
whereby  man  from  an  enemy  becomes  a  friend,  and  from  being 
a  child  of  wrath,  a  child  of  grace  ;  and  that  thus  union  with 
Christ  is  effected,  and  the  regenerate  person  becomes  a  living 
member  of  His  body. 

8.  That  faith  comes  by  hearing,  when  a  man  believes  those 
things  to  be  true  which  are  revealed  from  heaven,  and  trusts  in 
the  promises  of  God.     That  faith  is  the  beginning  of  man's 
salvation,  the  foundation  and  root  of  all  justification,  without 
which  it  is  impossible  to  please  God,  and  enter  into  the  fellow 
ship  of  His  children.     That  justification  is  brought  about  by 
faith,  hope,  and  charity ;  and  that  unless  faith  be  accompanied 
by  hope  and  charity,  it  is  not  living  but  dead,  and  incapable  of 
effecting  union  with  Christ.  That  it  is  man's  duty  to  co-operate  ; 
that  he  has  the  power  to  approach  and  recede,  otherwise  nothing 
could  be  given  unto  him,  for  he  would  be  like  an  inanimate 
corpse.     That  inasmuch  as  the  reception  of  justification  renews 
man,  and  as  this  is  effected  by  the  application  of  the  merit  of 
Christ,  during  man's  co-operation,  it  follows  that  works  are 
meritorious  ;  but  inasmuch  as  they  are  done  from  grace,  and 
by  the  Holy  Spirit,  and  as  Christ  alone  has  merited,  therefore 
God  considers  His  own  gifts  in  man  as  meritorious ;  whence  it 
follows,  that  no  one  ought  to   attribute  any  thing  of  merit  to 
himself. 

175 


,9—11  A   BRIEF   EXPOSITION    OF   THE 

THE   DOCTRINALS    OF   THE    PROTESTANTS  CONCERNING  JUSTIFICATION, 
FROM   THE   FORMULA  CONCORDLE. 

9.  The  book  from  whence  the  following  extracts  are  collected, 
is  called  Formula  Concordice,   or  Formula  of  Concord,   and 
was  composed  by  persons  attached  to  the  Augsburg  confession  ; 
and  as  the  pages  will  be  cited  where  the  quotations  are  to  be 
met  with,  it  is  proper  to  observe,  that  I  have  made  use  of  the 
edition  printed  at  Leipsic  in  the  year  1756. 

10.  From  the  Formula  Concordice^  concerning  -Original  Sin. 

(a)  That  since  the  fall  of  Adam,  all   men  naturally  descended 
from  him  are  born  in  sin,  which  brings  damnation  and  eternal 
death  upon  those  who  are  not  regenerated,  and  that  the  merit 
of  Christ  is  the  only  means  whereby  they  are  regenerated,  con 
sequently  the  only  remedy  whereby  they  are  restored,  page  9, 
10,  52,  53,  55,  317,  641,  644,   and  Appendix,  p.   138,   139. 

(b)  That  original  sin  is  such  a  total  corruption  of  nature,  that 
there  is  no  spiritual  soundness  in  the  powers  of  man  either  as  to 
his  soul  or  body,  p.  571.     (c)  That  it  is  the  source  of  all  actual 
sins,  p.  317,  577,  639,  640,  942,  Appendix,  p.   139.     (<*)  That 
it  is  a  total  absence  or  privation  of  the  image  of  God,  p.  640. 
(e)  That  we  ought  to  distinguish  between  our  nature,  such  as 
God  created  it,  and  original  sin  which  dwells  in  our  nature,  p. 
645.     (f )  Moreover,  original  sin  is  there  styled  the  work  of  the 
devil,  spiritual  poison,  the  root  of  all  evils,  an  accident  and  a 
quality  ;  whereas  our  nature  is  there  styled  the  work  and  crea 
ture    of  God,   the   personality  of  man,  a  substance,  and  an 
essence  ;  and  that  the  difference  between  them  is  the  same  as 
the  difference  between  a  man  infected  with  a  disease  and  the 
disease  itself. 

11.  Concerning  Justification  ~by  Faith.  The  general  principles 
are  these.  (a)  That  by  the  Word  and  sacraments  the  Holy  Ghost 
is  given,  who  effects  faith  when  and  where  he  pleases,  in  those 
who  hear  the  gospel.     (b)  That  contrition,  justification  by  faith, 
renovation,  and  good  works,  follow  in  due  order  ;  that  they  are 
to  be  properly  distinguished  one  from  the  other  ;  and  that  con 
trition  and  good  works  do  not  avail  any  thing  unto  salvation, 
but  faith  alone.     (c)  That  justification  by  faith  alone,  is  remis 
sion  of  sins,  deliverance  from  damnation,  reconciliation  with 
the  Father,  adoption  as  sons,  and  is  effected  by  the  imputation 
of  the  merit  or  righteousness  of  Christ,     (d)  That  hence  faith  is 
that  essential  righteousness,  whereby  we  are  accounted  righte 
ous  before  God,  and  that  it  is  a  trust,  and  confidence  in  grace. 

(c)  That  renovation,  which  follows,  is  vivification,  regeneration, 
and  sanctifi cation.     (f )  That  good  works,  which  are  the  fruits 
of  faith,  being  in  themselves  works  of  the  Spirit,  follow  that 
renovation,     (s]  That  this  faith  may  be  lost  by  grievous  sins. 
The  general  principles  concerning  the  Law  and  the  Goxpel  are 

176 


DOCTRINE    OF    THE    NEW    CHTJKCII.  12 

these.  (h)  That  we  must  carefully  distinguish  between  the  law 
and  the  gospel,  and  between  the  works  of  the  law  and  the  works 
of  the  Spirit,  which  are  the  fruits  of  faith.  (l)  That  the  law  is 
a  doctrine  which  teaches  that  man  is  in  sin,  and  therefore  under 
condemnation  and  the  wrath  of  God,  thus  exciting  terror  ;  but 
that  the  gospel  is  a  doctrine  which  teaches  atonement  for  sin, 
and  deliverance  from  damnation  by  Christ,  and  thus  a  doctrine 
of  consolation.  (k)  That  there  are  three  uses  of  the  law,  namely, 
to  keep  the  wicked  within  bounds,  to  bring  men  to  an  acknow 
ledgment  of  their  sins,  and  to  hold  up  to  the  regenerate  a  rule 
of  life.  (*)  That  the  regenerate  are  in  the  law,  but  not  under 
the  law,  for  they  are  under  grace.  (m)  That  it  is  the  duty  of 
the  regenerate  to  exercise  themselves  in  the  law,  because,  during 
their  life  in  the  world,  they  are  prompted  to  sin  by  the  lusts  of 
the  flesh  ;  but  that  they  become  pure  and  perfect  after  death. 
(n)  That  the  regenerate  are  also  chastised  by  the  Holy  Ghost, 
and  endure  various  afflictions,  but  that  nevertheless  they  keep 
the  law  willingly,  and  thus  being  the  children  of  God,  live  in 
obedience  to  the  law.  (°)That  with  those  who  are  not  regene 
rated,  the  veil  of  Moses  still  remains  before  their  eyes,  and  the 
old  Adam  bears  rule ;  but  that  with  the  regenerate  the  veil  of 
Moses  is.  taken  away,  and  the  old  Adam  brought  into  subjec 
tion  or  crucitied. 

12.  Particulars  from  the  Formula  Concordim,  concerning 
Justification  by  Faith  without  the  works  of  the  Law.  (a)  That 
faith  is  imputed  for  righteousness  without  works,  on  account  <>t 
the  merit  of  Christ  which  is  laid  bold  of  by  faith,  p.  78,  79,  80,. 
584,  689.  (b)  That  charity  follows  justifying  faith,  but  that 
faith  does  not  justify  as  being  formed  by  charity,  as  the  Papists 
say,  p.  81,  89/91,  117,  688,  691,  Appendix,  p.  169.  (c)  That 
neither  the  contrition  which  precedes  faith,  nor  the  renovation 
and  sanctification  which  follow  after  it,  nor  the  good  works  then 
•performed,  have  anything  to  do  with  justification  by  faith,  p. 
688,  689.  (d)  That  it  is  a  folly  to  imagine  that  the  works  of 
the  second  table  of  the  decalogue  justify  in  the  sight  of  God, 
lor  that  table  has  relation  to  our  transactions  with  men,  and 
not  properly  with  God  ;  and  the  business  of  justification  is 
between  God  and  us,  and  to  appease  His  wrrath,  p.  102.  (e)  If 
any  one  therefore,  believes  he  can  obtain  the  remission  of  liis 
sins,  because  he  is  possessed  of  charity,  he  brings  a  reproach 
on  Christ,  by  an  impious  and  vain  confidence  in  his  own  right 
eousness,  p.  87,  89.  (f)  That  good  works  are  utterly  to  be  ex 
cluded,  in  treating  of  justification  and  eternal  life,  p.  589. 
(s)  That  go">d  works  are  not  necessary  as  a  meritorious  cause  of 
salvation,  and  that  they  do  not  enter  into  the  act  of  justifica 
tion,  p.  589,590,  702/704,  Appendix,  p.  173.  j»  that  the 
position,  that  good  works  are  necessary  to  salvation,  is  to  be 
rejected,  because  it  takes  away  the  comfort  of  the  gospel,  gives 
[  12  ]  177 


13  A  BRIEF  EXPOSITION  OF  THE 

occasion  to  doubt  of  the  grace  of  God.  instils  a  conceit  ol  self- 
righteousness,  and  because  they  are  admitted  by  the  Papists  to 
support  a  bad  cause,  p.  704.  (')  The  expression  that  good 
works  are  necessary  to  salvation,  is  rejected  and  condemned,  p. 
591.  (k)That  expressions,  implying  that  good  works  are  neces 
sary  unto  salvation,  ought  not  to  be  taught  and  defended,  but 
rather  exploded  and  rejected  by  the  churches  as  false,  p.  705. 
(*)  That  works,  which  do  not  proceed  from  a  true  faith,  are  in 
fact  sins  in  the  sight  of  God,  that  is  to  say,  they  are  defiled 
with  sin,  because  a  corrupt  tree  cannot  bring  forth  good  fruit, 
p.  700.  (m)  That  faith  and  salvation  are  neither  preserved  nor 
retained  by  good  works,  because  these  are  only  evidences  that 
the  Holy  Spirit  is  present,  and  dwells  in  us,  p.  590,  705, 
Appendix,  p.  174.  (a)  That  the  Decree  of  the  Council  of  Trent 
is  deservedly  to  be  rejected,  which  affirms  that  good  works 
preserve  salvation,  or  that  justification  by  faith,  or  even  faith 
itself,  is  maintained  and  preserved,  either  in  the  whole,  or  in 
the  least  part,  by  our  works,  p.  707. 

13.  Particulars  from  the  Formula  Concordice,  concerning 
the  Fruits  of  Faith.  (a)  That  a  difference  is  to  be  observed 
between  the  works  of  the  law,  and  the  works  of  the  Spirit; 
and  that  the  works  which  a  regenerate  person  performs  with  a 
free  and  willing  mind  are  not  works  of  the  law,  but  works 
of  the  Spirit,  which  are  the  fruits  of  faith  ;  because  they  who 
are  born  again  are  not  under  the  law,  but  under  grace,  p. 
589,  590,  721,  722.  ('')  That  good  works  are  the  fruits  of  re 
pentance,  p.  12.  (c)  That  the  regenerate  receive  by  faith  a 
new  life,  new  affections,  and  new  works,  and  that  these  are 
from  faith  in  repentance,  p.  134.  (d)  That  man  after  conver 
sion  and  justification- begins  to  be  renewed  in  his  mind,  and  at 
length  in  his  understanding,  and  that  then  his  will  is  not  inac 
tive  or  backward  in  performing  daily  exercises  of  repentance, 
p.  582,  673,700.  (e)That  we  ought  to  repent  as  well  on  account 
of  original  sin,  as  011  account  of  actual  sins,  p.  321,  Appendix, 
p.  159.  (f)  That  repentance  with  Christians  continues  until 
death,  because  they  have  to  wrestle  with  the  remains  of  sin  in 
the  flesh  as  long  as  they  live,  p.  327.  (?)  That  we  must  enter 
upon,  and  advance  more  and  more  in- the  practice  of  the  law 
of  the  decalogue,  p.  85,  86.  (h)  That  the  regenerate,  although 
delivered  from  the  curse  of  the  law,  ought  nevertheless  still  to 
exercise  themselves  in  the  Divine  law,  p.  718.  (')  That  the 
regenerate  are  not  without  the  law,  though  not  under  the  law, 
for  they  live  according  to  the  law  of  the  Lord,  p.  722.  (k)  That 
the  law  ought  to  be  considered  by  the  regenerate  as  a  rule  of 
religious  liie,  p.  596,  717,  Appendix,  p.  156.  (J)  That  the 
regenerate  4o  good  works,  not  by  constraint,  but  of  their  own 
-accord  and  freely,  as  though  they  had  received  no  command, 
had  heard  ^f  no  threatenings,  and  expected  no  reward,  p.  596, 
178 


DOCTRINE    OF    THE    NEW    CHUECir.  13 14 

701.  (m)  That  with  them  faith  is  always  occupied  in  some  good 
work,  and  he  who  does  not  thus  perform  good  works,  is  desti 
tute  of  true  faith,  for  where  there  is  faith,  there  will  be  also 
good  works,  p.  701.  (")  That  charity  and  good  fruits  follow 
faith  and  regeneration,  p.  121,  122,  171,  188,  692.  (")  Faith 
and  works  agree  well  together,  and  are  inseparably  connected  ; 
but  faith  alone  lays  hold  of  the  blessing  without  works,  and  yer 
it  is  not  alone  ;  hence  it  is  that  faith  without  works  is  dead.  p. 
692,  693.  0>)  That  after  man  is  justified  by  faith,  his  faith 
being  then  true  and  alive  is  operative  by  charity,  for  good  works 
always  follow  justifying  faith,  and  are  most  certainly  discovered 
with  it;  thus  faith  is  never  alone,  but  always  accompanied  by 
hope  and  charity,  p.  586.  (fi)  We  allow,  that  where  good 
works  do  not  follow  faith,  in  such  case  it  is  a  false  and  not  a 
true  faith,  p.  336.  (r)  That  it  is  as  impossible  to  separate  good 
works  from  faith,  as  heat  and  light  from  fire,  p.  701.  (')  That 
as  the  old  Adam  is  always  inherent  in  our  very  nature,  the 
regenerate  have  continual  need  of  admonition,  doctrine,  threat- 
enings,  and  even  the  chastisements  of  the  law,  for  they  are 
reproved  and  corrected  by  the  Holy  Spirit  through  the  law,  p. 
719,  720,  721.  (*)  That,  the  regenerate  must  wrestle  with  the 
old  Adam,  and  that  the  flesh  must  be  kept  under  by  exhorta 
tions,  threat  en  ings,  and  stripes,  because  renovation  of  life  by 
faith  is  only  begun  in  the  present  life,  p.  595,  596,  721.  (u)That 
there  remains  a  perpetual  wrestling  between  the  flesh  and  the 
spirit,  in  the  elect  and  truly  regenerate,  p.  675,  679.  (x)  That 
the  reason  why  Christ  promises  remission  of  sins  to  good  works, 
is,  because  they  follow  reconciliation,  and  also  because  good 
fruits  must  necessarily  follow,  and  because  they  are  the  signs 
of  the  promise,  p.  116,  117.  (y)  That  saving  faith  is  not  in 
those  who  have  riot  charity,  for  charity  is  the  fruit  which  infal 
libly  and  necessarily  follows  true  faith,  p.  688.  (')  That  good 
works  are  necessary  on  many  accounts,  but  not  as  a  meritorious 
cause,  p.  11,  17,  64,  95,  133,  589,  590,  702,  Appendix,  p.  172. 
(aa)  That  a  regenerate  person  ought  to  co-operate  with  the  Holy 
Spirit,  by  the  new  gifts  and  powers  which  he  has  received,  but 
in  a  certain  way,  p.  582,  583,  674,  675,  Appendix,  p.  144. 
(bb)  In  the  Confession  of  the  Churches  in  the  Low  Countries, 
which  was  received  in  the  Synod  of  Dort,  ive  read  as  follows  : 
"  Holy  faith  cannot  be  inactive  in  man,  for  it  is  a  faith  working 
by  charity  ;  and  works,  which  proceed  from  a  good  root  of  faith, 
are  good  and  acceptable  in  the  sight  of  God,  as  being  fruits  of 
a  good  tree  ;  for  we  are  debtors  unto  God  to  do  good  works, 
but  God  is  no  debtor  unto  us,  inasmuch  as  it  is  God  that  doeth 
them  in  us." 

14.  Concerning  Merits,  from  the  Formula  Concordice.  (!l) 
That  it  is  false,  that  our  works  merit  remission  of  sins  ;  false, 
that  men  ai'e  accounted  righteous  by  the  righteousness  of  rea- 

179 


14  A  'BRIEF    EXPOSITION    OF    THE 

soi)  ;  and  false,  that  reason  of  its  own  strength  is  capable  of 
loving  God  above  all  things,  and  of  keeping"  His  la»v,  p.  64. 
(b)  That  faith  does  not  justify  because  it  is  in  itself  so  good  a 
work,  and  so  excellent  a  virtue,  but  because  it  lays  hold  of  the 
merit  of  Christ  in  the  promise  of  the  gospel,  p."  76,  684.  (c) 
That  the  promise  of  remission  of  sins,  and  justification  lor 
Christ's  sake,  does  not  involve  any  condition  of  merit,  because 
it  is  freely  offered,  p.  67.  (d)  That  a  sinner  is  justified  in  the 
sight  of  God,  or  absolved  from  his  sins,  and  from  the  most 
just  sentence  of  damnation,  and  adopted  into  the  number 
of  the  children  of  God,  without  any  merit  of  his  own,  and 
without  any  works  of  his  own,  whether  past,  present,  or  future, 
of  mere  grace,  and  only  on  account  of  the  sole  merit  of  Christ, 
which  is  imputed  to  him  for  righteousness,  p.  634.  (e)  That 
good  works  follow  faith,  remission  of  sins,  and  regeneration  ; 
and  whatever  of  pollution  or  imperfection  is  in  them,  is  not 
accounted  sinful  or  defective,  and  that  for  Christ's  sake  ;  and 
thus  that  the  whole  man,  both  as  to  his  person  and  his  works?, 
is  rendered  and  pronounced  righteous  and  holy,  out  of  mere 
grace  and  mercy  in  Christ,  shed  abroad,  displayed,  and  magni 
fied  towards  us ;  wherefore  we  cannot  glory  on  account  oi 
merit,  p.  74,  92,  93,  336.  (f)  He  who  trusts  in  works,  think 
ing  he  can  merit  any  thing  thereby,  despises  the  merit  and 
grace  of  Christ,  and  seeks  a  way  to  heaven  without  Christ,  by 
his  own  strength,  p.  16,  17,  18,  19.  •(&)  Whosoever  desires  to 
ascribe  something  to  good  works  in  the  article  of  justification, 
and  to  merit  the  grace  of  God  thereby,  to  such  a  man  works 
are  not  only  unprofitable,  but  even  pernicious,  p.  70S.  (h) 
The  works  of  the  decalogue  are  enumerated, and  other  necessary 
works,  which  God  vouchsafes  to  reward,  p.  176,  198.  (')  We 
teach,  that  good  works  are  meritorious,  not  indeed  of  remission 
of  sins,  grace,  and  justification,  but  of  other  temporal  rewards, 
and  even  spiritual  rewards  in  this  life,  and  after  this  life,  be 
cause  Paul  says,  "  Every  one  shall  receive  a  reward  according 
to  his  labor ;"  and  Christ  says,  "Great  will  be  your  reward 
in  heaven  ;"  and  it  is  frequently  said,  that  "  it  shall  be  rendered 
unto  every  one  according  to  his  works  ;"  wherefore  we  acknow 
ledge  eternal  life  to  be  a  reward,  because  it  is  our  due  according 
to  promise,  and  because  God  crowns  His  own  gifts,  but  not  on 
account  of  our  merits,  p.  96,  133,  134,  135,  136,  137,  138  (k) 
That  the  good  works  of  believers,  when  they  are  performed 
upon  right  principles,  and  directed  to  right  ends,  such  as  God 
requires  from  the  regenerate,  are  signs  of  eternal  salvation ;  and 
that  God  the  Father  accounts  them  acceptable  and  pleasing  for 
Christ's  sake,  and  promises  to  them  excellent  rewards  of  the  pre 
sent  life,  and  of  that  which  is  to  come,  p.  708.  (l)  That  although 
good  works  D  .erit  rewards,  yet  neither  from  their  worthiness 
nor  fitness  do  they  ni°rit  the  remission  of  sins,  or  the  glory  ot 
180 


DOCTRINE    OF    THE    NEW    CHURCH.  14,    15 

eternal  life,  p.  96,  135,  139,  &c.  Appendix,  p.  174.  (™)  That 
Christ  at  the  last  judgment  will  pass  sentence  on  good  and  evil 
works,  as  the  genuine  effects  and  evidences  of  men's  faith,  p. 
134  ;  Appendix,  p.  187.  (n)  That  God  rewards  good  works, 
but  that  it  is  of  grace  that  He  crowns  His  own  gifts,  is  asserted 
in  the  Confession  of  the  Churches  in  the.  Low  Countries. 

15.   Concerning   Free-will,  from    tlie   Formula  Concord  ice. 

(a)  That  man  has  not  the  smallest  degree  of  ability  in  spiritual 
things,  p.  15,  18,  219,' 318,  579,   (356,  &c.,    Appendix,  p.    141. 

(b)  That  man  by  the  fail  of  his  tirst  parents  is  become  so  totally 
corrupt,   that  he  is  by  nature  blind    witli   respect  to  spiritual 
things  which  relate  to  conversion  and  salvation,  and  accounts 
the    \Vord   of  God  as  a  foolish  thing  ;  and  that  he  is  a»id  con 
tinues  to  be  an  enemy  to  God,  until  by  the  power  of  the  Holy 
Spirit,  through  preaching  and  hearing  of  the  Word,  he  is   of 
mere  grace,  without  any  the  least  co-operation  on  his  part,  con 
verted,  gifted  with  faith,  regenerated,  and  renewed,  p.  656,  657. 

(c)  That  man  is  altogether  corrupt  and  dead  to  what  is  good,  so 
that  in  the  nature  of  man,  since  the  fall,  and  before  regeneration, 
there  is  not  so  much  as  a  spark  of  spiritual  strength  subsisting 
or  remaining,  whereby  he  can  prepare  himself  for  the  grace  of 
God,  or  apprehend  it  when  offered,  or  of  and  by  himself  be 
capable  of  receiving  it,  or  understand,  believe,  embrace,  think, 
will,  begin,  perfect,  act,  operate,  co-operate  in  spiritual  things, 
or  apply  or  accommodate  himself  to  grace,  or  contribute   any 
thing  towards  his  conversion,  either  in  the  whole,  the  half,  or 
the  least  part,  p.  656,   658.      (d)   That   man   in  spiiitual   and 
Divine  things,  which  regard  salvation,  is  like  the  pillar  of  salt 
into  which  Lot's  wife  was  turned,  and  like  a  stock  or  a  stone 
without  life,  which  have  neither  the  use  of  eyes,  mouth,  nor  any 
of  the  senses,  p.  661,  662.     (e)  That  still  man  has  a  locomotive 
power,  by  virtue  whereof  he  can  govern  his  outward  members, 
attend  public  worship,  and  hear  the  Word  and  the  gospel  ;  but 
that  in    his  private  thoughts  he  despises  it  as  a  foolish  thing; 
and  in  this  respect  is  worse  than  a  stock,  unless  the  Holy  Spirit 
is  efficacious  in  him,  p.  662,  671,  672,  673.     (f)   That  still  it  is 
not  with  man  in  his  conversion,  as  in  the  forming  of  a  stone 
into  a  statue,  or  the  stamping  an  impression  upon  wax,  which 
have  neither  knowledge,  sense,  nor  will,  p.  662,  681.     (s)  That 
man  in  his  conversion  is  a  merely  passive  subject,  and   not   an 
active  one,  p.  662,  681.     (h)  That  man  in  his  conversion   does 
not  at  all  co-operate  with  the  Holy  Spirit,  p.   219,   579,   583, 
672,  676,  Appendix,  p.  143,  144.     (h)  That  man  since  the   fall 
retains  and  possesses  the  faculty  of  knowing  natural  things,  as 
also  free-will  in  some  measure  to  choose  natural  and  civil  good, 
p.  14,  218,  641,  664,  Appendix,  142.     (i)  That  the  assertions  of 
certain  fathers,  and  modern  doctors,  that  God  draws  man,   but 
draws  him  in  a  manner  consistent  with  his  will,  are   not  con- 

181 


15,    16  A    BRIEF    EXPOSITION    OF    THE 

sonant  with  Holy  Scripture,  p.  582,  583.  (k)  That  man,  wlien 
he  is  born  again  by  the  power  of  the  Holy  Spirit,  co-operates, 
though  in  much  weakness,  from  the  new  po \vers  and  gifts, 
which  the  Holy  Spirit  lias  begun  to  operate  in  him  at  his  con 
version,  not  indeed  forcibly,  but  spontaneously,  p.  582,  c\:c., 
,  673,  674,  675,  Appendix,  p.  144.  (l)  That  in  the  regenerate, 
not  only  the  gifts  of  God,  but  likewise  Christ  himself  dwells  uv 
faith,  as  in  His  temples,  p.  695,  697,  69$,  Appendix,  p.  13U. 
(m)  There  is  a  wide  difference  between  baptized  persons  and 
persons  not  baptized  ;  for  it  is  the  doctrine  of  Paul,  that  all  who 
have  been  baptized,  have  put  on  Christ, and  are  truly  regenerate, 
having  thereby  acquired  a  freedom  of  will,  that  is  to  say,  being 
again  made  free,  as  Christ  testifies,  whence  they  not  only  hear 
the  Word  of  God,  but  are  likewise  enabled,  though  in  much 
weakness,  to  assent  and  embrace  it  by  faith,  p.  675. 

It  is  proper  to  observe,  that  the  foregoing  extracts  are  taken 
from  a  book  called  Formula  Concordm,  which  was  composed 
by  persons  attached  to  the  Augsburg  confession  ;  but  that  nev 
ertheless  the  like  doctrines  concerning  justification  by  faith 
alone  are  maintained  and  taught  by  the  members  of  the  Re 
formed  Church  in  England  and  Holland  ;  wherefore  the  fol 
lowing  treatise  is  intended  for  all ;  see  below,  n.  17,  18. 


A    SKETCH 

OF   THE 

DOCTRINALS  OF  THE  NEW  CHURCH. 


16.  WE  now  proceed  to  give  a  brief  Exposition  of  the  Doc 
trine  of  the  New  Church,  which  is  signified  by  the  New  Jeru 
salem  in  the  Apocalypse,  chap.  xxi.  and  xxii.  This  doctrine, 
which  is  not  only  a  doctrine  of  faith,  but  also  of  life,  will  be 
divided  in  the  larger  work  into  three  parts. 

THE  FIRST  PART  will  treat :  I.  Of  the  Lord  God  the  Saviour, 
and  of  the  Divine  Trinity  in  Him.  II.  Of  the  Sacred  Scrip 
ture,  and  its  Two  Senses,  the  Natural  and  the  Spiritual,  and 
of  its  Sanctity  thence  derived.  III.  Of  Love  to  God  and  Love 
towards  our  Neighbor,  and  of  the  Agreement  of  those  Loves 
•with  each  other.  IV.  Of  Faith,  and  its  Conjunction  with 
those  Two  Loves.  V.  The  Doctrine  of  Life  from  the  Com 
mandments  of  the  Decalogue.  VI.  Of  ^formation  and  lie 
generation.  VII.  Of  Free-will,  and  Man' 8  Co-operation  with 
the  Lord  thereby.  VIII.  Of  Baptism.  IX.  Of  Hit  Holy 
Supper.  X.  Of  Heaven  and  Hell.  XL  Of  'Man's  Con 
junction  therewith,  and  of ^  the  State  of  Man's  Life  after 
Death  according  to  tli at  Conjunction.  XII.  0^  Eternal  1, if (.. 

V  «  c/ 


DOCTRINE    OF   THE   NEW    CHURCH.  16 18 

THE  SECOND  PART  will  treat :  I.  Of  the  Consummation  of 
the  Age,  or  End  of  the  present  Church.  II.  Of  the  Coming  of 
the  Lord.  III.  Of  the  Last  Judgment.  IY.  Of  the  New 
Church,  which  is  the  New  Jerusalem. 

THE  THIRD  PART  will  point  out  the  Disagreements  "between 
the  Tenets  of  the  present  Church,  and  those  of  the  New  Church. 
But  we  will  dwell  a  little  upon  these  now,  because  it  is  believed 
both  by  the  clergy  and  laity,  that  the  present  church  is  in  the 
genuine  light  of  the  gospel  and  in  the  truths  thereof,  which 
cannot  possibly  be  disproved,  overturned,  or  controverted,  not 
even  by  an  angel  from  heaven  :  neither  does  the  present  church 
see  any  otherwise,  because  it  has  withdrawn  the  understanding 
from  faith,  and  yet  has  confirmed  its  tenets  by  a  kind  of  sight 
beneath  the  understanding,  for  falses  may  there  be  confirmed  to 
such  a  degree,  as  to  put  on  the  appearance  of  truths  ;  and  when 
this  is  the  case,  they  acquire  a  fallacious  light,  before  which  the 
light  of  truth  appears  as  darkness.  For  this  reason  we  shall 
here  dwell  a  little  upon  this  subject,  mentioning  the  disagree 
ments,  and  illustrating  them  by  brief  remarks,  that  such  as 
have  not  their  understandings  closed  by  a  blind  faith,  may  see 
them  at  first  as  in  a  kind  of  twilight,  and  afterwards  as  in 
morning  light,  and  at  length,  in  the  large  work,  as  in  the  light 
of  day.  The  disagreements  in  general  are  as  follows. 

I. 

IT.  That  the  Churches,  which  ~by  the  Reformation  separates 
themselves  from  the  Roman  Catholic  Church,  dissent  in  various 
points  of  doctrine  •  hut  that  they  all  agree  in  the  articles  concern 
ing  a  Trinity  of  Persons  in  the  Godhead,  Original  Sin  from 
A.dam,  Imputation  of  the  Merit  of  Christ,  and  Justification  by 
Faith  alone. 

BRIEF   ANALYSIS    OF   THE   ABOVE   PROPOSITION. 

18.  The  churches  which  by  the  Reformation  separated  them 
selves  from  the  Romish  church,  are  composed  of  such  as  call 
themselves  Evangelical  and  Reformed,  likewise  Protestants, 
or,  from  the  names  of  their  leaders,  Lutherans  and  Calvinists, 
among  which  the  church  of  England  holds  the  middle  place : 
we  shall  say  nothing  here  of  the  Greek  church,  which  long  ago 
separated  from  the  church  of  Rome.  That  the  Protestant 
churches  dissent  in  various  things,  particularly  concerning  the 
holy  supper,  baptism,  election,  and  the  person  of  Christ,  is  well 
known  to  many  ;  but  that  they  all  agree  in  the  articles  of  a 
trinity  of  persons  hi  the  Gotlhead,  original  sin,  imputation  of 
the  merit  of  Christ,  and  justification  by  faith  alone,  is  not  uni 
versally  known.  Ti  e  reason  of  this  is,  because  few  persons 
apply  themselves  to  inquire  into  the  differences  of  sentiment 

183 


19  -  21  A   BRIEF   EXPOSITION   OF   THE 

maintained  by  different  churches,  and  consequently  few  under 
stand  wherein  they  agree  :  it  is  only  the  clergy  that  study  the 
tenets  of  their  church,  while  the  laity  rarely  enter  deeply  into 
them,  and  consequently  are  unacquainted  with  differences  in 
opinion.  That  nevertheless  they  agree  in  the  four  articles 
above-mentioned,  both  in  their  general  principles,  and  in  many 
of  the  particulars,  will  appear  evident  to  any  one  who  will  be 
at  the  pains  to  consult  their  books,  or  attend  to  their  sermons. 
This,  however,  it  is  necessary  to  make  the  reader  acquainted 
with,  on  account  of  what  follows. 

II. 

19.  That  the  Roman  Catholics,  before  the  Reformation,  held 
and  taught  exactly  the  same  things  as  the  Reformed  did  after 
it,  in  respect  to  the  four  articles  above-mentioned,  namely,  a 
Trinity  of  Persons  in  the  Godhead,  Original  Sin,  the  Imputa 
tion  of  the  Merit  of  Christ,  and  Justification  by  Faith  therein, 
only  with  this  difference,  that  they  conjoined  that  Faith  with 
Chcurily  or  Good  Works. 

BRIEF   ANALYSIS. 

20.  That   there  is  such  a  conformity  between  the  Roman 
Catholics  and  the  Protestants  in  these  four  articles,  as  hardly 
to  be  any  material  difference,  except  that  the  former  conjoin 
faith    and  charity,  while  the  latter  divide  between  them,  is 
scarcely  known  to  any  one,  and  indeed  is  so  generally  unknown, 
that  the  learned  themselves  will  be  ready  to  wonder  at  the 
assertion.     The  reason  of  this  ignorance  is,  because  the  Roman 
Catholics  rarely  approach  God  our  Saviour,  but  instead  of  Him, 
the  Pope  as  His  vicar,  and  likewise  the  saints  ;  hence  they  have 
deeply  buried  in  oblivion  their  tenets  concerning  the  imputa 
tion  of  the  merit  of  Christ,  and  justification  by  faith.  That  never 
theless  such  tenets  are  received  and  acknowledged  by  them, 
evidently  appears  from  the  Decrees  of  the  council   of  Trent, 
quoted  above,  n.  3,  4,  5,  6,  7,  8,  and  confirmed   by  Pope   Pius 
IV.,  n.  2.  If  these  be  compared  with  the  tenets  extracted  from 
the  Augsburg  Confession,  and  from  the  Formula  Concordiae 
thence  derived,  n.  9,  10,  11,  12,  the  difference  between  them 
will  be  found  to  consist  more  in  words  than  in  substance.    The 
doctors  of  the  church,  by  reading  and  comparing  the  above 
passages  together,  may  indeed  see  some  conformity   between 
them,  but  still  rather  obscurely  ;  that  these  therefore,  as  well 
as  those  who  are  less  learned,  and  also  the  laity,  may  be  fully 
satisfied  in  this  matter,  the  subject  shall  be  more  clearly  illus 
trated  in  what  follows. 


„ 

21.  That  the  leading  Reformers,  Luther,  Melancthon,  and 

Calvin,  rctaint  i  all  the  tenets  concerning  aTrinity  of  Persons  in 


UOCTKINE    OF    THE    NEW    CHURCH.  22,  23 

the  Godhead,  Original  Sin,  Imputation  of  the  Merits  of  Christ. 
and  Justification  by  Faith,  just  as  they  were  and  had  been 
among  the  Roman  Catholics  /  but  that  they  separated  Charity 
or  Good  Works  from  that  faith,  and  declared  that  th-ey  were 
not  at  the  same  time  of  a  saving  efficacy ,  with  a  view  to  he  to 
tally  severed  from  the  Roman  Catholics  as  to  the  very  Essen 
tials  of  the  Church,  which  are  Faith  and  Charity. 

BRIEF    ANALYSIS. 

22.  That  the  four  articles  above  mentioned,  as  at  present 
taught  in  the   reformed   churches,   were   not   new,   and  first 
broached  by  those  three  leaders,  but  were  handed  down  from 
the  time  of  the  council  of  Nice,   and  taught   by   the  writers 
after  that  period,  and  thus  preserved  in  the  Romish  church,  is 
very  plain  from  ecclesiastial    history.      The  reason    why   the 
Roman  Catholics  and  the  reformed  agree  in  the   article   of  a 
trinity  of  persons  in  the  Godhead,  is,   because   they  both  ac 
knowledge  the  three  creeds,  the  Apostles',  the  Kicene,  and  the 
Athanasian,  in  which  a  trinity  is  taught.     That  they  agree  in 
the  article  of  the  imputation  of  the  merit  of  Christ,  is  plain 
from  the  extracts  from  the  council  of  Trent,  n.  3  to  8,  compared 
with  those  from  the  Formula  Concordise,  n.  10  to  15.     Their 
agreement  in  the  article  of  justification,  shall  now  be  the  sub 
ject  of  discussion. 

23.  The  doctrine  maintained  by  the  council   of  Trent,  con 
cerning  justifying  faith,  is  as  follows:  "It has  always  been  the 
uniform  opinion  of  the  Catholic  church,  that  faith   is  the   be 
ginning  of  man's  salvation,  the  foundation  and  root   of  all 
justification,  without  which  it  is  impossible  to  please  God,  and 
attain  to  the  fellowship  of  His  children,"   see  above,  n.  5  (a). 
Also,  "  That  faith  comes  by  hearing  the  Word  of  God,"   n.  4 
(c).     Moreover  that  that  Romish  council  conjoined  faith  and 
charity,  or  faith  and  good  works,  may  clearly  be  seen  from  the 
quotations  above,  n.  4,  5,  7,  8.  But  that  the  reformed  churches, 
from  their  leaders,  have  separated  them,  declaring  salvation  to 
consist  in  faith,  and  not  at  the  same  time  in  charity  or  works, 
to  the  intent  that  they  might  be  totally  severed  from  the  Roman 
Catholics,  as  to  the  very  essentials  of  the  church,  which  are 
faith  and  charity,   I  have  frequently  heard  from   the   above- 
mentioned  leaders  themselves.     As  also,  that  they  established 
such  separation  by  the  following  considerations,  namely,   that 
no  one  can  do  any  good  thing  available  to  salvation  of  himself, 
nor  can  fulfil  the  law  ;  and  moreover,  [that  good  works  should 
be  excluded]  lest  thereby  any  merit  in  man  should  enter  into 
faith.     That  from  these  principles,  and  with  this  view,  they  ex 
cluded  the  good  works  of  charity  and  faith,  and  thereby  also 
from  salvation,  is  plain  from  the  quotations  from  the  Formula 
Concordise  above,  n.  12  ;  among  which  are  these  :  "  That   faith 

185 


24 26  A    BRIEF    EXPOSITION    OF   THE 

does  not  justify,  as  being  formed  by  charity,  as  the  Papists 
allege,  n.  12  (*») :  that  the  position,  that  good  works  are  neces 
sary  to  salvation,  ought  to  be  rejected  upon  many  accounts, 
and  among  others,  because  they  are  accepted  by  the  Papists  to 
support  a  bad  cause,  n.  12  (h) :  that  the  decree  of  the  council  ol 
Trent  that  good  works  preserve  and  retain  salvation  and  faith, 
is  deservedly  to  be  rejected,"  n.  12  (n):  not  to  mention  other 
passages  to  the  same  purport.  That  still,  however,  the  Reformed 
conjoin  faith  and  charity  into  one  essential  of  salvation,  and 
only  differ  from  the  Roman  Catholics  respecting  the  quality  of 
works,  will  be  shown  in  the  following  article. 

IV. 

24.  That  nevertheless  the  leading  Reformers  adjoined  good 
works,  and  even  conjoined  them,  to  their  faith,  hut  in  man  as  a 
passive  subject :  whereas  the  Roman  Catholics  conjoin  them  in 
man  as  an  active  subject ;  and  that  notwithstanding  there  is 
actually  a  conformity  between  the  one  and  the  other  as  to  faith, 
works,  and  merits. 

BRIEF    ANALYSIS. 

25.  That   the  leading  Reformers,  although  they  separated 
faith  and  charity,  did  still  adjoin  and  even  conjoin  them,  but 
would  not  admit  of  their  being  united  into  one,  so  as  to  be 
both  together  necessary  to  salvation,  is  evident  from  their  books, 
sermons,  and  declarations  ;  for  after  they  have  separated  them, 
they  conjoin  them,  and  even  express  this  conjunction  in   clear 
terms,  and  not  in  such  as  admit  of  two  senses ;  as  for  instance 
in  the  following.     That  faith  after  justification  is  never  alone, 
but  is  always  accompanied  by  charity  or  good  works,   and  if 
not,  that  such  faith  is  not  a  living  but  a  dead  faith,  see  above, 
n.  13  (°)  (P)  (q)  (r)  (y)  (bb)  :    nay,  that  good  works  necessarily 
follow  faith,  n.  13  (*)  (y)  (z) :  and  that  the  regenerate  person, 
by  new  powers  and  gifts,  co-operates  with  the  Holy  Spirit,  n. 
13  (aa).   That  the  Roman  Catholics  teach  exactly  the  same  doc 
trines,  is  plain  from  the  passages  collected  from  the  council  of 
Trent,  n.  4,  5,  6,  7,  8. 

26.  That  the  Reformers  profess  nearly  the  same  things  with 
the  Roman  Catholics  concerning  the  merits  of  works,  is  evident 
from  the  following  quotations  from  the  Formula  ConcordicB. 
That  good  works  are  rewarded  by  virtue  of  the  promise  and  by 
grace,  and  that  from  thence  they  merit  rewards  both  temporal 
and  spiritual,  n.  14  (»)  (k)  (l)   (n) :    and   that   God  crowns  His 
own  gifts  with  a  reward,  n.  14  (k)  (n).     The  like  is  asserted  in 
the  council  of  Trent,  namely,  That  God  of  His  grace  makes 
His  own  gifts  to  be   merits,  n.  5   (f) :   and   moreover,  that  sal 
vation  is  not  of  works,  but  of  promise  and  grace,   because  it 

186 


DOCTRINE    OF   THE    NEW    CHURCH.  27 29 

is  God  who  operates  them  by  His   Holy  Spirit,  n.  5  (e)  (f)  (s) 

(h)  0)  (k). 

27.  From  comparing  the  one  and  the  other,  it  appears   at 
the  first  view,  as  though  there  was  an  entire  conformity  between 
them;  but  lest  this  should  be  the  case,  the  reformers   distin 
guished  between  the  works  of  the  law  proceeding  from  man's 
purpose  and  will,  and  works  of  the  Spirit  proceeding  from  faith 
as  from  a  free  and  spontaneous  source,  which  latter  they  de 
nominated  the  fruits  of  faith,  as  may  be  seen  above,  n.  11    (h) 
(]),  and  n.  13  (a)  (')  (!),  and  n.  15  (k).     Hence,  on  an  accurate 
examination  and  comparison,  there  does  not  appear  to  be  any 
difference  in  the  works  themselves,  but  only  in  the  quality  of 
them,  namely,  that  the  latter  sort  proceed  from  man  as  from 
a  passive  subject,  but  the  former  as  from  an  active  subject ; 
consequently  they  are  spontaneous  when  they   proceed  from 
man's  understanding,  and  not  at  the  same  time  from  his   will. 
This  is  said,  because  man,  while  he  does  good  works,   cannot 
but  be  conscious  that  he  is  doing  them,  and  consciousness  is 
from  the  understanding.     Nevertheless,  as  the  Reformed  like 
wise  preach  uj)  the  exercise  of  repentance,  and  wrestlings  with 
the  flesh,  n.  13  (d)  (e)  (f)  (s)  (h)  (k)^  an(i  these  cannot  be  done 
by  man  but  from  his  purpose  and  will,  and  thus  by  him  as  from 
himself,  it  follows,  that  there  is  still  an  actual  conformity. 

28.  As  regards  free-will  in  conversion,  or  in  the  act  of  justi 
fication,  it  appears  as  if  their  sentiments  were  entirely  opposite 
to  each  other  ;  but  that  they  still  accord  together,  may  be  seen, 
if  we  duly  consider  and  compare  the  passages  transcribed  from 
the  council  of  Trent,  n.  6  (a)  (b),  with  those  from  the  Formula 
Concordice,  n.  15  (m) ;  for  in  Christian  countries  all  are  baptized, 
and  from  thence  are  in  a  state  of  free-will,  so  as  to  be  enabled 
not  only  to  hear  the  Word  of  God,  but  likewise  to  assent  to  the 
same,  and  embrace  it  by  faith ;  consequently  no  one  in  the 
Christian  world  is  like  a  stock. 

29.  Hence  then  appears  the  truth  of  what  is  asserted  in  n. 
19  and  n.  21,  namely,  that  the  Reformers  derived  their  opinions 
concerning  a  trinity  of  persons  in  the  Godhead,  original  sin,  the 
imputation  of  the  merit  of  Christ,  and  justification  by  faith, 
from  the  Roman  Catholics.     These  things  have  been  advanced, 
in  order  to  point  out  the  origin  of  their  tenets,  especially  the 
origin  of  the  separation  of  faith  from  good  works,  or  the  doctrine 
of  faith  alone,  and  t<^show  that  it  was  with  no  other  view  than 
to  be  severed  from  the  Roman  Catholics,   and  that,   after  all, 
their  disagreement  is  more  in  words  than  in  reality.  From  the 
passages  above  adduced,  it  very  evidently  appears  upon  what 
foundation  the  faith  of  the  Reformed  churches  has  been  erected 
and  from  what  inspiration  it  took  its  rise. 

___ 187 


30 — 32  A   BRIEF   EXPOSITION    OF   THE 

V. 

30.  That    the  whole  system,  of   Theology  in    the    Christian 
world,   at  this   day,  is  founded    on  an    idea   of   Three    Gods, 
arising  from  the  Doctrine  of  a  Trinity  of  Persons. 

BKIEF   ANALYSIS. 

31.  We  will  first  say  something  concerning  the  origin  or 
•source  from  whence  the  idea  of  a  trinity  of  persons  in  the  God 
head,  and  thereby  of  three  Gods,  proceeded.     There  are  three 
Creeds,  entitled  the  Apostles',  the  Nicene,  and  the  Athanasian, 
which  specifically  assert  a  trinity  :  the  Apostles'  and  the  Nicene 
assert  simply  a  trinity,  but  the  Athanasian  a  trinity  of  persons. 
These  three  Creeds  are  to  be  met  with  in  many  of  our  Psalters, 
the  Apostles'  Creed  next  the  Psalm  which  is  sung,  the  Nicene 
after  the  Decalogue,  and  the  Athanasian  apart  by  itself.*     The 
Apostles'  Creed  was  written  after  the  times  of  the  Apostles; 
the  Nicene  Creed  at  the  Council  of  Nice,  a  city  of  Bithynia, 
whereunto  all  the  bishops  in  Asia,  Africa,  and  Europe,    were 
summoned  by  the  Emperor  Constantino,  in  the  year  318  ;   but 
the  Athanasian  Creed  was  composed  since  that  council  by  one 
or  more  persons,  with  an  intent  utterly  to  overthrow  the  Arians. 
and  was  afterwards  received  by  the  churches  as  oecumenical. 
In  the  two  former  creeds  the  confession  of  a  trinity  was  evident, 
but  from  the  third   or  Athanasian  Creed  the  profession   of  a 
trinity  of  persons  was  spread  abroad :   that  hence  arose   the 
idea  of  three  Gods,  shall  now  be  shown. 

32.  That  there  is  a  Divine  Trinity,  is    manifest   from    the 
Lord's  words  in  Matthew  :  "  Jesus  said,  go  make  disciples  of  all 
nations,  baptizing  them  in  the  name  of  the  Father,  of  the  Son, 
and  of  the  Holy  Spirit"  chap,  xxviii.  19;  and  from  these  words 
in  the  same  Evangelist :  "  When  Jesus  was  baptized,  lo,  the 
heavens  were  opened  unto  Him,  and  He  saw  the  Holy  Spirit 
descending  like  a  dove,  and  coming  upon  Him,  and  lo,  a  voice 
from  heaven,  tJtisis  My  beloved  Son,  in  whom  I  am  well  pleased  " 
chap.  iii.  16,  17.     The  reason  why  the  Lord  sent  His  disciples 
to  baptize  in  the  name  of  the  Father,  Son   and  Holy  Spirit, 
was,  because  in  Him  then  glorified  there  was  a  Divine  Trinity  ; 
for  in  the  preceding  verse  18,  He  says.  All  power  is  given  unto 
Me  in  heaven  and  in  earth  /"  and  in  the  20th  verse  following, 
Lo,  lam  with  j  ouall  the  cJays,even  unto  thfrconsiimmation  of  the 
age  /"  thus  He  spoke  of  Himself  alone,  and  not  of  three.    And 
in  John  :  "  The  Holy  Spirit  was  not  yet,  because  Jesus  was  not 
yet  glorified,"  chap  vii.  39.     The  former  words  He  uttered  after 
His  glorification,  and  His  glorification  was  His  complete  unition 
with  His  Father,  Who  was  the  Essential  Divine  [Principle]  in 

*  This  relates  to  the  Protestant  churches  on  the  continent. — Editor. 

188 


DOCTRINE    OF   THE   NEW    CHURCH.  33 35 

Him  from  conception ;  and  the  Holy  Spirit  was  the  Divine 
[Principle]  proceeding  from  Him  after  His  glorification  ;  John 
xx.  22. 

33.  The  reason  why  the  idea  of  three  Gods  has  principally 
arisen  from  the  Athanasian  Creed,  where  a  trinity   of  persons 
is  taught,  is,   because  the   word  person  begets  such  an   idea, 
which  is  further  implanted  in  the  mind  by  the  following  words 
in  the  same  Creed :  There  is  one  person  of  the  Father,  another 
of  the  /Son,  and  another  of  the  Holy  Ghost  /"  and  afterwards  : 
"The  Father  is  God  and  Lord,  the  Son  is  God  and  Lord,  and 
the  Holy  Ghost  is  God  and  Lord;"  but  more  especially  by  these : 
"For  like  as  we  are  compelled  by  the  Christian  verity  to  acknow 
ledge  every  person  by  Himself  to  be  God  and  Lord,  so  are  we 
forbidden  by  the  Catholic  religion  to  say  there  be  three  Gods  or 
three  Lords  f'  the  result  of  which  words  is  this,   that   by  the 
Christian  verity  we  are  bound  to  confess  and  acknowledge  three 
Gods  and  three  Lords,  but  by  the  Catholic  religion  we  are  not 
allowed  to  say,  or  to  make  mention  of  three  Gods  and  Lords  ; 
consequently  we  may  have  an  idea  of  three  Gods  and  Lords, 
but  are  not  to  make  confession  thereof  withoirr  mouth.  Never 
theless,  that  the  doctrine  of  the  trinity  in  the  Athanasian  Creed 
is  agreeable  to  truth,  if  only  instead  of  a  trinity  of  persons  be 
there  substituted  a  trinity  of  person,  which  trinity  is   in   God 
the  Saviour  Jesus  Christ,  may  be  seen  in  the  DOCTRINE  OF  THE 
NEW  JERUSALEM  CONCERNING  THE  LORD,  published  at  Amster 
dam,  in  the  year  1763,  n.  55  to  61. 

34.  It  is  to  be  observed,  that  in  the  Apostles'  Creed  it  is 
said,  "I  believe  in  God  the  Father,  in  Jesus  Christ,  and  in  the 
Holy  Ghost  ;"  in  the  Nicene  Creed,  "I  believe  in  one  God,  the 
Father,  in  one  Lord  Jesus  Christ,  and  in  the  Holy  Ghost,"  thus 
only  in  one  God  ;  but  in  the  Athanasian  Creed  it  is,  "  In,  God 
the  Father,  God  the  Son,  and  God  the  Holy   Ghost,"    thus  in 
three  Gods.     But  whereas   the  authors  and   favorers   of  this 
creed  clearly  saw  that  an  idea  of  three  Gods  would  unavoidably 
result  from  the  expressions  therein  used,  therefore,  in  order  to 
remedy  this,  they  asserted  that  one  substance  or  essence  belongs 
to  the  three ;  but  still  there  arises  from  thence  no  other  idea, 
than  that  there  are  three  Gods  unanimous   and  agreeing  to 
gether  :  for  when  it  is  said  of  the  three  that  their  substance  or 
essence  is  one  and  indivisible,  it  does  not  remove  the  idea   of 
three,  but  confounds  it,  because  the  expression  is  a  metaphysical 
one,  and  the  science  of  metaphysics,   with   all    its   ingenuity, 
cannot  of  three  persons,  each  whereof  is  God,  make  one  ;  it  may 
indeed  make  of  them  one  in  the  confession  of  the  mouth,  but 
never  in  the  idea  of  the  mind. 

35.  That  the  whole  system  of  Christian  theology   at   this 
day  is  founded  on  an  idea  of  three  Gods,   is  evident  from  the 
doctrine  of  justification,  which  is  the  head  of  the  doctrinals   of 

189 


36,  37  A  BRIP:F  EXPOSITION  OF  THE 

the  Christian  church,  both  among  Roman  Catholics  and  Pro 
testants.  That  doctrine  sets  forth  that  God  the  Fathep  sent 
His  Son  to  redeem  and  save  mankind,  and  gives  the  Holy  Spirit 
to  operate  the  same  :  every  man  who  hears,  reads,  or  repeats 
this,  cannot  but  in  his  thought,  that  is,  in  his  idea,  divide  God 
into  three,  and  suppose  that  one  God  sent  another,  and  operates 
by  a  third.  That  the  same  thought  of  a  Divine  Trinity  dis 
tinguished  into  three  persons,  each  whereof  is  God,  is  continued 
throughout  the  rest  of  the  doctrinals  of  the  present  church,  as 
from  a  head  into  its  body,  will  be  demonstrated  in  its  proper 
place.  In  the  mean  time  consult  what  has  been  premised  con 
cerning  justification,  consult  the  system  of  theology  in  general 
and  in  particular,  and  at  the  same  time  consult  yourself,  while 
listening  to  sermons  at  church,  or  while  praying  at  home, 
whether  you  have  any  other  perception  and  thought  thence 
resulting  than  of  three  Gods  ;  and  especially  while  you  are 
praying  or  singing  first  to  one,  and  then  to  the  other  two  sepa 
rately,  as  is  the  common  practice.  Hence  is  established  the 
truth  of  the  proposition,  that  the  whole  system  of  theology  in 
the  Christian  world  at  this  day,  is  founded  on  an  idea  of  three 
Gods. 

36.  That  a  trinity  of  Gods  is  contrary  to  Holy  Scripture,  is 
well  known,  for  it  is  written,  "Am  not  I  Jehovah,  and  there  is  no 
God  else  beside  me,  a  just  God  and  a  Saviour,  there  is  none  beside 
Me"  Isa.  xlv.  21,  22.    "I  Jehovah  am  thy  God,  and  thou  shall 
acknowledge  no  God  beside  Me*  and  there,  is  no  Saviour  beside 
Me"  Hos.  xiii.  4.  "Thus  said  Jehovah  the  King  of  Israel  and 
the  Redeemer  thereof,  Jehovah  Zebaoth,  I  am  the  First  and  the 
Last,  and  Reside  Me  there  is  no  God"  Isa.  xliv.  6.      "Jehovah 
Zebaoth  is  His  name,  and  thy  Redeemer  the  Holy  One  of  Israel, 
the  God  of  the  whole  earth  shall  He  be  called"  Isa.  liv.  5.  "In 
that  day  Jehovah  shall  be  King  over  the  whole  earth;  in  that  day 
there  shall  be  one  Jehovah,  and  His  name  One"   Zech.  xiv.  9 
Beside  many  more  passages  elsewhere. 

37.  That  a  trinity  of  Gods  is  contrary  to  enlightened  reason, 
may  appear  from  many  considerations.     What  man  of  sound 
reason  can  bear  to  hear  that  three  Gods  created  the  world  ;  or 
that  creation  and  preservation,  redemption  and  salvation,  to 
gether  with  reformation  and  regeneration,  are  the  work  of  three 
Gods,  and  not  of  one  God  ?   And  on  the  other  hand,  what  man 
of  sound  reason  is  not  willing  to  hear  that  the  same  God   who 
is  our  Creator,  is  also  our  Redeemer,  Regenerator  and  Saviour  ? 
As  the  latter  sentiment,  and  not  the  former,  accords  with  rea 
son,  there  is  therefore  no  nation  upon  the  lace  of  the   whole 
earth,  possessed  of  religion  and  sound  reason,  but  Avhat  acknow 
ledges  one  God.'     That  the  Mahometans,  and  certain  nations  in 
Asia  and  Africa,  abhor  Christianity,   because  they   believe  it 
inculcates  the  worship  of  three  Gods,  is  well  known;  and  the 

190 


DOCTRINE   OF   THE   NEW    CHURCH.  38 — 40 

only  answer  of  the  Christians  tc  the  charge,  is,  that  the  three 
possess  one  essence,  and  thus  are  one  God.  I  can  affirm,  that 
from  the  reason  which  has  been  given  me,  I  can  clearly  see, 
that  neither  the  world,  nor  the  angelic  heaven,  nor  the  church. 
nor  anything  therein,  could  have  existed,  or  can  still  subsist, 
but  from  one  God. 

38.  Here  I  will  add  a  quotation  from  the  Confession  of  tht 
Dutch  Churches  received  at  the  Synod  of  Dort,  which  is  this  : 
"  I  believe  in  one  God,  who  is  one  essence,  in  which  are  three 
Persons,  truly  and  really  distinct,  in  communicable  properties 
from  eternity,  namely,  the  Father,  the  Son,  and  the  Holy  Spirit ; 
the  Father  is  of  all  things,  both  visible  and  invisible,  the  cause, 
origin,  and  beginning ;  the  Son  is  the  Word,  wisdom,  and  image 
of  the  Father ;  the  Holy  Spirit  is  the  eternal  virtue  and  power 
proceeding  from  the  Father  and  the  Son.     However  it  must  be 
allowed,  that  this  doctrine  far  exceeds  the  comprehension  of  the* 
human  mind  ;  we  must  .therefore  wait  till  we  come  to  heaven 
for  a  perfect  knowledge  thereof." 

YI. 

39.  That  the  Tenets  of  the  aforesaid  Theology  appear  to  be 
erroneous,  after  the  idea  of  a  Trinity  of  Persons,  and  the  conse 
quent  idea  of  Three  Gods  has  been  rejected,  and  the  idea  of  One 
God,  in  whom  is  a  Divine  Trinity,  received  in  its  stead. 

BRIEF   ANALYSIS. 

40.  The  reason  why  the  tenets  of  the  present  church,  which 
are  founded  upon  the  idea  of  three  Gods,  derived  from  the 
doctrine  of  a  trinity  of  persons  literally  understood,  appear  erro 
neous,  after  the  idea  of  one  God,  in  whom  is  a  Divine  Trinity, 
has  been  received  in  its  stead,  is,  because,  till  this  truth  is  re 
ceived,  we  cannot  see  what  is  erroneous.     The  case  herein  is 
like  a  person,  who  in  the  night  time,  by  the  light  of  some  stars 
only,  sees  various  objects,  especially  images,  and  believes  them 
to  be  living  men;  or  like  one,  who  in  the  twilight  before  sun 
rise,  as  he  lies  in  his  bed,  fancies  he  sees  goblins  in  the  air,  and 
believes  them  to  be  angels  ;  or  like  a  person,  who  sees  many 
things  in  the    delusive  light  of  fantasy,  and  believes  them  to 
be  real ;  such  things,  it  is  well  known,  do  not  appear  according 
to  their  true  qualities,  until  the  person  comes  to  enjoy  the  light 
of  the  day,  or,  in  other  words,  until  his  understanding  is  broad 
awake.     The  case  is  the  same  with  the  spiritual  things  of  the 
church,  which  have  been  erroneously  and  falsely  perceived,  and 
even  confirmed,  when  genuine  truths  present   themselves  in 
their  own  light,  which  is  the  light  of  heave"..     Who  is  there 
that  cannot  understand,  that  all  tenets  founded  on  the  idea  of 
three  Gods,  must  be  interiorly  erroneous  and  false?     I  sav  in- 

191 


4:0 42  A   BRIEF    EXPOSITION    OF   THE 

teriorly,  because  the  idea  of  God  enters  into  every  thing  belong 
ing  to  the  church,  religion,  and  worship ;  and  theological  matters 
have  their  residence  above  all  others  in  the  human  mind,  and 
among  these  the  idea  of  God  is  the  principal  or  supreme  ; 
wherefore  if  this  be  false,  all  beneath  it,  in  consequence  of  the 
principle  from  whence  they  flow,  must  likewise  be  false  or  falsi 
fied  :  for  that  which  is  supreme,  being  also  the  inmost,  con 
stitutes  the  very  essence  of  all  that  is  derived  from  it ;  and  the 
essence,  like  a  soul,  forms  them  into  a  body,  after  its  own  image ; 
and  when  in  its  descent  it  lights  upon  truths,  it  even  infects 
them  with  its  own  blemish  and  error.  The  idea  of  three  Gods 
in  theology  may  be  compared  to  a  disorder  seated  in  the  heart 
or  lungs,  in  which  the  patient  fancies  himself  to  be  in  health, 
because  his  physician,  not  knowing  his  disease,  persuades  him 
that  he  is  so  ;  but  if  the  physician  knows  it,  and  still  persuades 
the  patient  that  he  is  in  health,  he  may  justly  be  charged  with 
deep  malignity. 

YIL 

41.  That  then  true  saving  Faith,  which  is  a  Faith  in   One 
God,  united  with  Good  Works,  is  acknowledged  and  received. 

BKIEF   ANALYSIS. 

42.  The  reason  why  this  faith,  which  is  a  faith  in  one  God, 
is  acknowledged  and  received  as  truly  saving,  when  the  former 
faith,  which  is  a  faith  in  three  Gods,  is  rejected,  is,  because  till 
this  is  the  case  it  cannot  be  seen  in  its  proper  form  :  for  the 
faith  of  the  present  day  is  set  forth  as  the  only  saving  faith, 
because  it  is  a  faith  in  one  God,  and  a  faith  in  a  Saviour  ;  but  it 
must  be  observed,  that  this  faith  has  two  faces,  the  one  internal, 
and  the  other  external ;  its  internal  face  is  formed  from  the. 
perception  of  three  Gods  (for  who  perceives  or  thinks  any  other 
wise  ?     Let  every  one  examine  himself) ;  whereas  its  external 
face  is  formed  from  the  confession  of  one  God  (for  who  confesses 
or  speaks  otherwise  ?     Let  every  one  examine  himself).    These 
two  faces  are  altogether  discordant  with  each  other ;  so  that  the 
external  is  not  acknowledged  by  the  internal,  nor  is  the  internal 
known  by  the  external.      From  this  disagreement,   and  the 
vanishing  of  the  one  out  of  sight  of  the  other,  a  confused  idea 
of  things  pertaining  to  salvation  has  been  conceived  and  brought 
forth  in  the  church.     It  is  otherwise,  when  the  internal  and  ex 
ternal  faces  accord  together,  and  mutually  regard  and  acknow 
ledge  each  other  as  one  ;  that  this  is  the  case,  when   one  God, 
in  whom  is  a  Divine  Trinity,  is  not  only  perceived  by  the  mind, 
but  likewise  acknowledged  by  the  mouth,  is  self-evident.  That 
the  tenet  of  the  Father's  being  alienated  from  mankind,  is  then 
abolished,  together  with  that  of  His  reconciliation,  and  that 

192 


DOCTRINE    OF   THE   NEW    CHURCH.       '  43,  4* 

quite  another  doctrine  takes  place  concerning  imputation,  re 
mission  of  sins,  regeneration,  and  salvation  thence  derived,  will 
clearly  be  seen  in  the  work  itself,  in  the  light  of  reason  illus 
trated  by  Divine  Truths  from  the  Sacred  Scripture.  This  faith 
is  called  a  faith  united  with  good  works,  because  without  this 
union  it  is  impossible  to  have  faith  in  one  God. 

Yin. 

43.  And  that  this  Faith  is  in  God  the  Saviour  Jesus  Christ, 
which  in  its  simple  Form  is  as  follows  : — I.   That  there  is  One 
God  in  Whom  is  a  Divine  Trinity,  and  that  he  is  the  Lord  Jesus 
Christ.    II.  That  saving  Faith  is  to  believe  in  Him.  III.  That 
Evils  ought  to  be  shunned,  because  they  are  of  the  Devil,  and  from 
the  Devil.     IV.  That  Good  Works  ought  to  be  done,  because 
they  are  of  God,  and  from  God.     V.  And  that  they  ought  to 
be  done  by  man  as  of  himself,  but  ivith  a  belief  that  they  are 
from  the  Lord,  operating  in  him  and  by  him. 

BRIEF   ANALYSIS. 

44.  This  is  the  faith  of  the  New  Church  in  its  simple  form, 
which  will  appear  more  fully  in  the  Appendix,  and  still  more  at 
large  in  the  nrst  part  of  the  work  itself,  where  I  shall  treat  of 
the  Lord  God  the  Saviour,  and  of  the  trinity  in  Him  ;  of  love  to 
God,  and  love  towards  our  neighbor;  of  faith,  and  its  conjunc 
tion  with  those  two  loves  ;  also  in  the  other  parts,  which  will 
follow  in  their  proper  order.     But  it  is  necessary  that  this  pre 
liminary  concerning  the  above-mentioned  faith  should  here  be 
briefly  illustrated.     The  first  position,  namely,  That  there  is 
one  God,  in  whom  there  is  a  Divine  Trinity,  and  that  He  is 
the  Lord  Jesus  Christ,  is  summarily  illustrated  in  the  following 
manner.     It  is  a  certain  and  established  truth,  that  God  is  one, 
that  His  essence  is  indivisible,  and  that  there  is  a  trinity  ;  since 
therefore  God  is  one,  and  His  essence  is  indivisible,  it  follows, 
that  God  is  one  person,  and  that  a  trinity  is  in  that  person. 
That  this  is  the  Lord  Jesus  Christ,  appears  from  hence,  that 
He  was  conceived  of  God  the  Father,  Luke  i.  34,  35 ;  and  that 
thus  as  to  His  soul  and  essential  life  He  is  God  ;  and  therefore, 
as  He  Himself  said,  that  the  Father  and  He  are  one,  John  x. 
30 ;  that  He  is  in  the  Father,  and  the  Father  in  Him,  John  xiv. 
10,  11 ;  that  he  who  seeth  Him  and  knoweth  Him,  seeth  and 
knoweth  the  Father,  John  xiv.  7,  9 ;  that  no  one  seeth  and 
knoweth  the  Father,  but  He  who  is  in  the  bosom  of  the  Father, 
John  i.  18 ;  that  all  things  belonging  to  the  Father  are  His, 
John  iii.  35  :  chap.  xvi.  15  ;  that  He  is  the  Way,  the  Truth, 
«nd  the  Life,  and  that  no  one  cometh  unto  the  Father  but  by 
Him,  John  dv.  6  ;  consequently  from  Him,  because  He  is  in 

F  1 3  •  '      193 


44 46  A    BRIEF    EXPOSITION    OF   THE 

Him,  and  thus  is  He  Himself;  and  according  to  Paul,  that  in 
Him  dwells  all  the  fulness  of  the  Godhead  bodily,  Coloss.  ii.  9  ; 
and  according  to  Isaiah,  "  Unto  us  a  Child  is  born,  unto  us  a 
Son  is  given,  whose  name  is  God,  Father  of  Eternity"  ix.  5  ; 
and  again,  that  He  hath  power  over  all  flesh,  John  xvii.  2  ;  and 
that  He  hath  all  power  in  heaven  and  earth,  Matt,  xxviii.  18  : 
whence  it  follows,  that  He  is  the  God  of  heaven  and  earth. 
The  second  position,  namely,  That  saving  faith  is  to  believe  in 
Him,  is  illustrated  thus  :  "  Jesus  said,  He  that  believeth  in  Me, 
shall  not  die  eternally,  but  shall  live,"  John  xi.  25,  26 ;  "  This 
is  the  will  of  the  Father,  that  every  one  who  believeth  in  the 
Son  may  have  eternal  life,"  John  vi.  40  ;  "  God  so  loved  the 
world,  that  He  gave  His  only  begotten  Son,  that  whosoever 
believeth  in  Him,  should  not  perish,  but  have  everlasting  life," 
John  iii.  15,  16  ;  "  He  that  believeth  in  the  Son,  hath  everlast 
ing  life,  but  he  that  believeth  not  the  Son,  shall  not  see  life, 
but  the  wrath  of  God  abideth  on  him,"  John  iii.  36.  The  three 
remaining  propositions,  namely,  That  evils  ought  to  be  shunned, 
because  they  are  of  the  devil  and  from  the  devil ;  and  that  good 
works  ought  to  be  done,  because  they  are  of  God  and  from 
God ;  but  that  man  ought  to  believe  that  they  are  from  the 
Lord,  operating  in  him  and  by  him,  have  no  need  of  illustration 
and  proof,  for  the  whole  Sacred  Scripture,  from  beginning  to 
end,  proves  them,  arid,  in  short,  teaches  nothing  else  but  to 
shun  evils,  and  do  good,  and  to  believe  in  the  Lord.  Besides, 
without  these  three  there  cannot  be  any  religion,  for  all  religion 
relates  to  life  ;  and  life  consists  in  shunning  evils  and  in  doing 
good,  which  cannot  be  done  by  man  except  as  of  himself; 
wherefore  if  these  three  are  removed  from  the  church,  the  Sa 
cred  Scripture,  together  with  religion,  is  likewise  removed  at 
the  same  time :  in  which  case  the  church  is  no  longer  a  church. 
For  a  further  account  of  the  faith  of  the  New  Church,  in  its 
universal  and  particular  form,  see  below,  n.  116, 117  ;  all  which 
will  be  demonstrated  in  the  work  itself. 

IX. 

45.  That  the  Faith  of  the  pro^nt  day  has  separated  jfrMtyion 
from  the  Church,  since  Religion  consists  in  the  A  cknowledg- 
ment  of  one  God,  and  in  the  Worship  of  Sim,  from  Faith 
grounded  in  Charity. 

BRIEF    ANALYSIS. 

46.  What  nation  is  there  upon  the  face  of  the  earth,  pos 
sessed  of  religion  and  sound  reason,  that  does  not  know  and 
believe,  that  there  is  one  God,  and  that  to  do  evils  is  contrary 
to  Him,  and  that  to  do  good  is  well-pleasing  to  Him,  and  that 
man  must  do  this  from  his  soul,  from  his  heart,  and  from  his 

.strength,  although  it  is  by  influx  from  God  ;  and  that  herein 
194- 


DOCTRINE    OF   THE   NEW    CHURCH.  46 

consists  religion  ?  Who  therefore  does  not  see,  that  to  confess 
three  persons  in  the  Godhead,  and  to  assert  that  in  good  works 
there  is  nothing  of  salvation,  is  to  separate  religion  from  the 
church  ?  Yet  so  it  is  asserted  in  these  words :  "  That  faith 
justifies  without  good  works,"  n.  12  (a)  (b) ;  "  that  works  are 
not  necessary  to  salvation,  nor  to  faith,  because  salvation  and 
faith  are  neither  preserved  nor  retained  by  good  works,"  n.  12 
(s)  (h)  (m)  (n)  ;  consequently,  that  there  is  no  bond  of  conjunc 
tion  between  faith  and  good  works.  It  is  indeed  said  after 
wards,  "  that  good  works  nevertheless  follow  faith,  as  fruit  is 
produced  from  a  tree,"  n.  13,  (*)  (n),  but  then,  let  us  ask,  who 
does  them,  nay,  who  thinks  of  them,  or  who  is  spontaneously 
led  to  perform  them,  while  he  knows  or  believes  that  they 
do  not  at  all  contribute  to  salvation,  and  also,  that  no  one  can 
do  any  good  thing  towards  salvation  of  himself,  and  so  on?  If 
it  be  alleged  that  the  leaders  of  the  church  have  still  conjoined 
faith  with  good  works,  it  may  be  said  in  reply,  that  this  con 
junction,  when  closely  inspected,  is  not  conjunction,  but  mere 
adjunction,  and  this  only  like  a  superfluous  appendage,  that 
neither  coheres  nor  adheres  in  any  other  manner  than  as  a  dark 
background  to  a  portrait,  which  serves  to  set  oft'  the  figure 
represented,  and  give  it  more  the  appearance  of  life.  It  maybe 
said  further,  that  inasmuch  as  religion  has  relation  to  life,  and 
this  consists  in  good  works  according  to  the  truths  of  faith,  it 
is  evident  that  real  religion  is  the  portrait  or  figure  represented 
itself,  and  not  the  mere  shady  appendage  ;  yea,  that  when  good 
works  are  regarded  as  such  an  appendage,  they  must  be  reputed 
by  many  as  of  no  more  account  than  the  tail  of  a  horse,  which, 
as  contributing  nothing  to  the  horse's  strength,  may  be  cut  off 
at  pleasure.  Who  can  rationally  conclude  otherwise,  while  he 
understands  such  expressions  as  these  according  to  their  obvious 
meaning  ;  "  That  it  is  a  folly  to  imagine  that  the  works  of  the 
second  table  of  the  decalogue  justify  in  the  sight  of  God,"  n. 
12  (d) ;  and  these  ;  "That  if  any  one  believes  he  shall  therefore 
obtain  salvation,  because  he  hath  charity,  he  brings  a  reproach 
upr  n  Christ,"  n.  12  (e)  ;  as  also  these  :  "  That  good  works  are 
utterly  to  be  excluded,  in  treating  of  justification  and  eternal 
life,"  n.  12  (f) ;  with  more  to  the  same  purpose?  Who,  there 
fore,  when  he  reads  afterwards,  that  good  works  necessarily 
follow  faith,  and  that  if  they  do  not  follow,  the  faith  is  a  false 
and  not  a  true  faith,  n.  13  (i>)  (q)  (y),  with  more  to  the  same 
purpose,  attends  to  it?  or  if  he  attends  to  it,  understands 
whether  such  good  works  are  attended  with  any  perception  .or 
consciousness  ?  yet  good  which  proceeds  from  man  without  his 
having  a  perception  or  consciousness  of  it,  has  no  more  life  in 
it  than  if  it  came  from  a  statue.  But  if  we  inquire  more  deeply 
into  the  rise  of  this  doctrine,  it  will  appear  as  though  the 
leading  Reformers  first  laid  down  faith  alone  as  their  rule,  in 

195 


48 — 50  A   BRIEF   EXPOSITION    OF   THE 

order  that  they  might  be  severed  from  the  Roman  Catholics, 
as  mentioned  above,  n.  21,  22,  23  ;  and  that  afterwards  they 
adjoined  thereto  the  works  of  charity,  that  their  system  might 
not  appear  to  contradict  the  Sacred  Scriptures,  but  have  the 
semblance  of  religion,  and  thus  be  salved  over. 

X. 

47.  That  the  Faith  of  the  present  Church  cannot  be  conjoin 
ed  with  Charity,  and  produce   any   Fruits,  'which  are    Good 
Works. 

BRIEF   ANALYSIS. 

48.  Before  we  proceed  to  the  proof  of  this  proposition,   we 
shall  first  explain  the  origin   and  nature   of  charity,  and   the 
origin  and  nature  of  faith,  and  thus  the   origin  and  nature   of 
good  wrorks,  which  are  called  fruits.     Faith  is  truth,  wherefore 
the  doctrine  of  faith  is  the  doctrine  of  truth  ;  and  the  .doctrine 
of  truth  has  its  seat  in  the  understanding,  and   thence  in  the 
thought,  and   from   the   thought    descends   into,  the   speech  ; 
wherefore  it  teaches  what  we  are  to  will,  and  what  we  are  to  do, 
thus  that  evils,  and  what  evils,  are  to  be  shunned,  and   that 
good  works,  and  what  good  works,  are  to  be  done.      When 
man  from  such  a  principle  does  good,  then  good  conjoins  itself 
with  truth,  because  the  will  is  conjoined  with  the  understanding, 
for  good  appertains  to  the  will,  and  truth  to  the  understanding  ; 
from  this  conjunction  arises  the  affection  of  good,  which  in  its 
essence  is  charity,  and  the  affection  of  truth,  which  in  its  essence 
is  faith,  and  these  two  united  together  constitute  a  marriage ; 
from  which  marriage  good  works  are  produced,  as  fruits  from  a 
tree  ;  and  hence  they  become  the  fruits  of  good,  and  the  fruits 
of  truth  ;  the  latter  are  signified  in  the  Word   by  grapes,  but 
the  former  by  olives. 

49.  From  this  generation  of  good  works,  it  is  evident,  that 
faith  alone  cannot  possibly  produce  or  beget  any  works,  that 
deserve  the  name  of  fruits,  any  more  than  a  woman  can  of 
herself  produce  any  offspring  without  the  concurrence  of  a  man; 
wherefore  the  fruits  of  faith  is  a  vain  expression,   and  a   word 
without  meaning.  Besides,  throughout  the  whole  world,  nothing 
ever  was  or  can  be  produced,  but  from  a  marriage  of  two,  one 
whereof  has  relation  to  good,  and  the  other  to  truth,  or,  in  the 
opposite  sense,  one  to  evil,  and  the  other  to  what  is  false  ;  con 
sequently  no  works  can  be  conceived,  much  less  brought  into 
existence,  but  from  such  marriage,  good  works  from  the  mar 
riage  of  good  and  truth,  and  evil  works  from  the  marriage  of 
evil  and  the  false. 

50.  The  reason  why  charity  cannot  be   conjoined    with  the 
faith  of  the  present  church,  and  consequently  why  good  works 
cannot  spring  from  any   marriage   union    between  them    is, 

196 


DOCTRINE    OF    THE    NEW    CHURCH.  50 52 

because  imputation  supplies  every  thing,  remits  guilt,  justi 
fies,  regenerates,  sanctifies,  imparts  the  life  of  heaven  and 
thus  salvation,  and  all  this  freely,  without  any  works  of  man: 
in  this  case,  what  is  charity,  which  ought  to  be  united  with 
faith,  but  something  vain  and  superfluous,  and  a  mere  addition 
and  supplement  to  imputation  and  Justin' cation,  to  which  never 
theless  it  adds  no  weight  or  value  ?  Besides,  a  faith  founded  on 
the  idea  of  three  Gods  is  erroneous,  as  has  been  shown  above, 
n.  39,  40  ;  and  with  an  erroneous  faith,  charity,  that  in  itself  is 
charity,  cannot  be  conjoined.  There  are  two  reasons  given  for 
believing  that  there  is  no  bond  of  union  between  that  faith  and 
charity ;  the  one  is,  because  they  make  their  faith  to  be  of  a 
spiritual  quality,  but  charity  merely  natural  and  moral,  imagin 
ing  that  there  can  be  no  conjunction  between  what  is  spiritual 
and  what -is  natural ;  the  other  reason  is,  lest  any  thing  of  man, 
and  so  any  thing  of  merit,  should  gain  admission  into  their 
faith,  which  they  suppose  to  be  alone  of  a  saving  nature.  Fur 
thermore,  between  charity  and  that  faith  there  is  no  conjunc 
tion,  but  there  is  with  the  new  faith,  which  may  be  seen  below, 
n.  116,  117. 

XL 

51.  That  from  the  Faith  of  the  present  Church  there  results 
a  Worship  of  ike  Mouth  and  not  of  the  Life,  whereas  the  Wor 
ship  of  the  Mouth  is  accepted  by  the  Lord,  in  proportion  as  it 
proceeds  from  the  Worship  of  the  Life. 

BEIEF    ANALYSIS. 

52.  This  is  testified  by  experience.     How  few  are  there  at 
this  day,  who  form  their  lives  after  the  precepts  of  the  deca 
logue,  and  other  precepts  of  the  Lord,  from  a  religious  princi 
ple?     And  how  few  are  there  at  this  day,  who  desire  to  look 
their  own  evils  in  the  face,  and  to  perform  actual  repentance, 
and  thus  enter  upon  the  worship  of  the  life  ?  or  who,   among 
those  that  make  pretensions  to  piety,  perform  any  other  re 
pentance  than  that  of  the  mouth,  which  consists  in  words  only, 
confessing  themselves  to  be  sinners,  and  praying,  according  to 
the  doctrine  of  the  church,  that  God  the  Father,  for  the   sake 
of  His  Son,  who  suffered  upon  the  cross  for  their  sins,   took 
away  their  damnation,  and  atoned  for  them  with  His  blood, 
would  mercifully  forgive  their  transgressions,  that  so  they  might 
be  presented  without  spot  or  blemish  before  His  judgment-seat  ? 
Who  does  not  see,  that  this  worship  is  that  of  the  lungs  only, 
and  not  of  the  heart,  consequently  that  it  is  external   worship, 
and  not  internal  ?  for  it  is  a  prayer  for  the  remission   of  sins, 
when  yet  man  is  not  conscious  of  a  single  sin  that  he  has  ;  and 
if  he  did  know  of  any,  he  would  cover  it  over  with  favor  and 
indulgence,  or  with  a  faith  that  is  to  purify  and  absolve  him, 


52 54  A    BRIEF    EXPOSITION    OF    T1IK 

without  any  works  of  his.  But  this  conduct  may  be  compared 
to  that  of  a  servant,  who  should  go  to  his  master  with  his  face 
and  clothes  bedaubed  with  soot  and  filth,  and  say,  Sir,  wash 
me.  Would  not  his  master  in  such  case  naturally  say  to  him, 
Thou  foolish  servant,  what  is  it  thou  sayest  ?  See  !  there  is  water, 
soap,  and  a  towel,  hast  thou  not  hands  of  thine  own,  and  strength 
to  use  them?  wash  thyself.  Thus  also  the  Lord  God  will  say, 
The  means  of  purification  are  provided  by  Me,  and  from  Me 
also  thou  hast  will  and  power,  wherefore  use  these  My  gifts  and 
talents,  as  thy  own,  and  thou  shaltbe  purified.  Take  another 
example  by  way  of  illustration.  Suppose  you  should  pray  a 
thousand  times  at  home  and  at  church,  that  God  the  Father, 
for  the  sake  of  His  Son,  would  preserve  you  from  the  devil,  and 
should  not  at  the  same  time,  from  that  freedom  of  will  in 
which  you  are  perpetually  kept  by  the  Lord,  keep  yourself  from 
evil,  and  so  from  the  devil ;  you  could  not  in  this  case  be  pre 
served  even  by  legions  of  angels  sent  from  the  Lord  ;  for  the 
Lord  cannot  act  contrary  to  His  own  Divine  order,  which  is, 
that  man  should  examine  himself,  discover  his  evils,  resist  them, 
and  this  as  of  himself,  yet  from  the  Lord.  This  does  not 
indeed  at  this  day  appear  to  be  the  gospel,  nevertheless  it  is  the 
gospel,  for  the  gospel  is  salvation  by  the  Lord.  The  reason  why 
the  worship  of  the  mouth  is  accepted  by  the  Lord  according  to 
the  worship  of  the  life,  is,  because  the  speech  of  man  before 
God,  and  before  the  angels,  has  its  sound  from  the  affection  of 
his  love  and  faith,  dnd  these  two  are  in  man  according  to  his 
life  ;  wherefore,  reader,  if  the  love  of  God  and  faith  in  Him 
are  in  your  life,  the  sound  of  your  voice  will  be  like  that  of  a 
dove  ;  but  if  self-love  and  self-confidence  are  in  your  life,  the 
sound  of  your  voice  will  be  like  that  of  an  owl,  howsoever  you 
may  endeavor  to  imitate  the  dove.  The  spiritual  principle, 
which  is  within  the  sound,  is  the  cause  of  this. 

XII. 

53.  That  the  doctrine  of  the  present  Church  is  interwoven 
with  many  Paradoxes,  which  are  to  be  embraced  by  Faith  ;  and 
that  therefore  its  tenets  gain  admission  into  the  Memory  only, 
and  not  into  any  part  of  the  Understanding  above  the  Memory, 
but  merely  into  confirmatory  augmentations  below  it. 

BRIEF   ANALYSIS. 

54.  The  rulers  of  the  church  insist,  that  the  understanding 
is  to  be  kept  under  obedience  to  faith,  nay  that  faith,  properly 
speaking,  is  a  faith  in  what  is  unknown,  which  is  blind,   and 
only  a  faith  of  the  night.     This  is  their  first  paradox  ;  for  faith 
is  of  truth,  and  truth  is  of   faith  ;   and  truth,  before  it  can 
become  an  object  of  faith,  must  be  seen  in  its  own  light  and 

198 


DOCTRINE    OF   THE   NEW    CHURCH.  54 56 

understood ;  otherwise  what  is  false  may  be  believed  as  true. 
The  paradoxes  flowing  from  such  a  faith  are  many ;  as,  that 
God  the  Father  begat  a  Son  from  eternity,  and  that  the  Holy 
Spirit  proceeds  from  both,  and  that  each  of  these  three  is  a 
person  by  Himself,  and  a  God  ;  that  the  Lord,  both  as  to  His 
soul  and  body,  was  from  the  mother ;  that  the  above  three 
persons,  consequently  three  Gods,  created  the  universe  ;  and 
that  one  of  them  descended,  and  assumed  human  nature,  to 
reconcile  the  Father,  and  thus  to  save  mankind ;  and  that  they 
who  by  grace  obtain  faith,  and  believe  these  paradoxes,  are 
saved  by  the  imputation,  application,  and  translation  of  His 
righteousness  to  themselves  ;  and  that  man,  at  his  first  recep 
tion  of  that  faith,  is  like  a  statue,  a  stock,  or  a  stone,  and  that 
faith  comes  by  the  mere  hearing  of  the  Word ;  that  faith  alone 
without  the  works  of  the  law,  or  entirely  independent  of  charity, 
is  saving  ;  and  that  it  produces  the  remission  of  sins  without 
any  previous  repentance  ;  and  that,  merely  by  virtue  of  such 
remission  of  sins,  the  impenitent  are  justified,  regenerated, 
and  sanctified  ;  and  that  afterwards  charity,  good  works,  and 
repentance,  spontaneously  follow.  Besides  many  other  para 
doxes  of  a  like  nature,  which,  like  offspring  from  an  illegitimate 
bed,  have  all  issued  from  the  doctrine  founded  on  the  idea  of 
three  Gods. 

55.  What  wise  man  does  not  see,  that  such  paradoxes  enter 
only  into  the  memory,  and  not  into  the  understanding  above 
the  memory,  although  they  may  be  confirmed  by  reasonings 
from  appearances  and  fallacies  below  it  ?  for  the  human  under 
standing  is  capable  of  seeing  by  two  kinds  of  light,  one  of 
which  is  from  heaven,  and  the  other  from  the  world  ;  the  light 
from  heaven,  which  is  spiritual,  flows  into  the   human  mind 
ubove  the  memory,  but  the  light  from  the  world,  which  is  na 
tural,  below  it.     That  man,  from  this  latter  light,  can  establish 
whatever  he  pleases,  and  falses  equally  as  well  as  truths,  and 
that  after  continuation  he  sees  falses  altogether  as  truths,  has 
been  shown  in  a  memorable  relation  inserted  in  the  work  lately 
published  concerning  CONJUGIAL  LOVE,  n.  233. 

56.  To   what  has  been  said  shall  be   added  the  following 
arcanum  from  heaven.    All  these  paradoxes,  according  to  their 
confirmations,  abide  in  the  minds  of  men,  bound  together  as 
into  one  bundle,  or  wound  up   together  as  into  one  ball,    and 
enter  at  the  same  time  into  every  individual  proposition  that  is 
stated  from  the  doctrine  of  the  church ;  so  that  when  either 
faith,  charity,  or  repentance,  and  still  more  when   imputation 
or  justification  is  mentioned,  they  all  enter  and  are  included  in 
each  particular.     Man  himself  indeed  does  not  perceive  any 
such  accumulation,  or  bundling  together  of  the  paradoxes   in 
every  individual  proposition  from  the  doctrine  of  the  church,  or 
on  every  mention  of  the  above  expressions ;  but  the  angels  that 

199 


57 — 59  A   BRIEF   EXPOSITION   OF  THE 

are  with  man  perceive  it,  and  they  call  it  MALUA,  that  is,  con 
tusion  and  darkness. 

57*  I  am  well  aware,  that  very  many  at  this  day,  tinctured 
with  the  paradoxes  of  this  faith,  will  be  ready  to  say,  how  can 
theological  truths  be  perceived  by  the  understanding?  are  they 
not  spiritual,  and  above  its  comprehension  ?  Explain  therefore, 
if  thou  canst,  the  mystery  of  redemption  and  justification, 
that  reason  may  view  it,  and  acquiesce  therein.  This  mystery 
then  shall  be  opened  in  the  following  manner.  Who  does  not 
know  that  God  is  one,  and  that  besides  Him  there  is  no  other, 
and  that  God  is  essential  love  and  essential  wisdom,  or  that  He 
is  essential  good  and  essential  truth ;  and  that  the  self-same 
God,  as  to  Divine  Truth,  which  is  the  Word,  descended  and 
assumed  humanity  to  remove  the  hells,  and  consequently  dam 
nation,  from  man,  which  he  effected  by  combats  with,  and 
victories  over  the  devil,  that  is,  over  all  the  hells,  which  at 
that  time  infested  and  spiritually  slew  every  man  coming  into 
the  world  ;  and  that  afterwards  He  glorified  His  humanity,  by 
uniting  in  it  Divine  Truth  with  Divine  Good,  and  thus  returned 
to  the  Father  from  whom  He  came  forth  ?  When  these  tilings 
are  perceived,  then  the  following  passage  in  John  may  be 
understood  :  "  The  Word  was  ivith  God,  and  God  was  the  Word, 
and  the  Word  became  jlesh"  chap.  i.  1,  li.  And  also  the  fol 
lowing  in  the  same  Evangelist :  *'/  went  forth  from  the  Father, 
and  came  into  the  world  ;  again  Heave  the  world  and  go  to  the 
JFatlwr"  t;hap.  xvi.  28.  Hence  also  it  is  evident,  that  unless 
the  Lord  had  come  into  the  world,  no  person  could  have  been 
saved,  and  that  they  are  saved  who  believe  in  Him,  and  lead  a 
good  life.  This  view  of  faith  presents  itself  as  clear  as  the  day 
to  those  who  are  enlightened  by  the  Word,  and  is  the  frontis 
piece  of  the  faith  of  the  ISTew  Church.  See  the  FAITH  OF  THE 
HEW  HEAVEN  AND  OF  THE  NEW;  CHURCH  IN  ITS  UNIVERSAL  AND 
JN  ITS  PARTICULAR  FORM,  below,  at  n.  116,  117. 

XIII. 

58.  That  the  Tenets  of  the  present  Church  cannot  be  learnt 
and  retailed  without  great  difficulty,  nor  can  they  be  preached 
or  taught  without   using  great  care    and  caution   to   conceal 
their  nakedness,  because  sound  reason  neither  discerns  nor  re 
ceives  them. 

BRIEF  ANALYSIS. 

59.  That  the  understanding  is  to  be  kept  under  obedience 
to  faith,  is  set  as  a   motto  before  the   tenets  of  the  present 
church,  to  denote  that  their  interiors  are  mysteries,  or  arcana, 
of  too  transcendent  a  nature  to  enter  into  the  upper  region   of 
the  understanding,  and  be  there  perceived,  see  above,  n.   54. 
Those  ministers  of  the  church,  who  affect  to  oxcel    in  wisdom, 

200 


DOCTK1NE    OF   THE    NEW    CMUliCH.  59 

and  wish  to  be  looked  upon  as  oracles  in  spiritual  things, 
imbibe  and  swallow  down  in  the  schools,  such  things  especially 
as  surpass  the  comprehension  of  others,  which  they  do  with 
avidity,  but  nevertheless  with  difficulty.  And  because  they  are 
thence  accounted  wise,  and  they  who  have  distinguished  and 
enriched  themselves  from  such  hidden  stores  are  honored  with 
doctors'  hats  and  episcopal  robes,  they  revolve  in  their  thoughts, 
and  teach  from  their  pulpits,  scarce  any  thing  else  but  mysteries 
concerning  justification  by  faith  alone,  and  good  works  as  her 
humble  attendants.  And  from  their  great  erudition  concerning 
both  faith  and  good  works,  they  in  a  wonderful  manner  some 
times  separate  and  sometimes  conjoin  them  ;  comparatively  as 
if  they  held  faith  by  itself  in  one  hand,  and  the  works  of  charity 
in  the  other,  and  at  one  time  extend  their  arms  and  so  separate 
them,  and  at  another  time  bring  their  hands  together  and  so 
conjoin  them.  But  this  shall  be  illustrated  by  examples.  They 
teach,  that  good  works  are  not  necessary  to  salvation,  because 
if  done  by  man  they  are  meritorious;  at  the  same  time  they 
also  teach,  that  good  works  necessarily  follow  faith,  and  that 
both  together  make  one  in  the  article  of  salvation.  They  teach 
that  faith  without  good  works,  as  being  alive,  justifies  ;  and  at 
the  same  time,  that  faith  without  good  works,  as  being  dead, 
does  not  justify.  They  teach,  that  faith  is  neither  preserved  nor 
retained  by  good  works ;  and  at  the  same  time,  that  good  works 
proceed  from  faith,  as  fruit  from  a  tree,  light  from  the  sun,  and 
heat  from  fire.  They  teach,  that  good  works  being  adjoined  to 
faith  make  it  perfect ;  and  at  the  same  time,  that  being  con 
joined  as  in  a  marriage,  or  in  one  form,  they  deprive  faith  of 
its  saving  essence.  They  teach,  that  a  Christian  is  not  under 
the  law ;  and  at  the  same  time,  that  he  must  be  in  the  daily 
practice  of  the  law.  They  teach,  that  if  good  works  are  inter 
mixed  in  the  business  of  salvation  by  faith,  as  in  the  remission 
of  sins,  justification,  regeneration,  vivitication,  and  salvation, 
they  are  hurtful  ;  but  if  not  intermixed,  that  they  are  profitable. 
They  teach,  that  God  crowns  His  own  gifts,  which  are  good 
works,  with  rewards  even  of  a  spiritual  nature,  but  not  with 
salvation  and  eternal  life,  because  faith  without  works,  they 
say,  is  entitled  to  the  crown  of  eternal  life.  They  teach,  that 
faith  alone  is  like  a  queen,  who  walks  in  a  stately  manner  with 
good  works  as  her  train  of  attendants  behind  her;  but  if  these 
join  themselves  to  her  in  front,  and  embrace  her,  she  is  cast 
from  her  throne  and  called  an  adulteress.  But  particularly, 
when  they  treat  of  faith  and  good  works  at  the  same  time, 
they  view  merit  on  the  one  hand,  and  no  merit  on  the  other, 
making  choice  of  expressions  which  they  use  in  two  different 
senses  ;  one  for  the  laity,  and  the  other  for  the  clergy  ;  for  the 
laity,  that  its  nakedness  may  not  appear,  and  for  the  clergy, 
that  it  may.  Consider  now,  whether  a  person  hearing  such 


59 til  A   BRIEF   EXPOSITION   OF   THE 

things  can  draw  from  them  any  doctrine  leading  to  salvation,  or 
whether  he  will  not  rather,  from  the  apparent  contradictions 
therein,  become  blind,  and  afterwards  grope  for  the  objects  of 
salvation,  like  a  person  walking  in  the  dark.  Who  in  this  case 
can  tell  from  the  evidence  of  works,  whether  he  has  any  faith 
or  not ;  and  whether  it  is  better  to  omit  good  works  on  account 
of  the  danger  of  merit,  or  to  do  them  for  fear  of  the  loss  of 
faith  ?  But  do  you,  my  friend,  separate  and  snatch  yourself 
away  from  such  contradictions,  and  shun  evils  as  sins,  and  do 
good,  and  believe  in  the  Lord,  and  saving  justification  will  be 
given  you. 

XIV. 

60.  That  the  doctrine  of  the  Faith  of  the  present  Church 
ascribes  to  God  human  properties;  as,  that   He   viewed   Man 
from  anger,  that  He  required  to  be  reconciled,  that  He  is  recon 
ciled  through  the  love  He  bore  the  Son,  and  by  His  intercession; 
and  that  He  required  to  be  appeased  by  the  sight  of  His  Son's 
sufferings,  and  thus  to  be  brought  back  to  mercy;  anal  that  He 
imputes  the  Righteousness  of  His  Son  to  an  unrighteous  Man 
who  supplicates  it  from  Faith  alone;  and  that  thus  from  an  En 
emy  He  makes  him  a  Friend,  arid   from  a  Child  of  Wrath  a 
Child  of  Grace. 

BRIEF   ANALYSIS. 

61.  Who  does  not  know,  that  God  is  essential   compassion 
and  mercy,  inasmuch  as  He  is  essential  love  and  essential  good 
ness,  and  that  these  properties  are  His  being  or  essence  ?   And 
who  does  not  hereby  see,  that   it  is  a  contradiction  to  assert, 
that  mercy  itself,  or  goodness  itself,  can  view  man  from  anger, 
become  his  enemy,  turn  Himself  away  from  him,  and  determine 
on  his  damnation,  and  still  continue  to  be  the  same  Divine  Being 
or  God  ?    Such  things  can  scarcely  be  attributed  to  a  good  man, 
but  only  to  a  wicked  man,  thus  not  to  an  angel  of  heaven,  but 
only  to  an  angel  of  hell ;  wherefore  it  is  abominable  to  ascribe 
them  to  God.     That  they  have  been  ascribed  to  Him,  appears 
evident  from  the  declarations  of  many  fathers,  councils,  and 
churches,  from  the  first  ages  to  the  present  day  ;  and  also  from 
the  inferences  which  have  necessarily  followed  from  first  prin 
ciples  into  their  derivatives,  or  from  causes  into  their  effects,  as 
from  a  head  into  the  members  ;  such  as,  that  He  required  to  be 
reconciled  ;  that  He  is  reconciled  through  the  love  He  bears 
towards  the  Son,  and  by  His  intercession  and  mediation ;  that 
He  required  to  be  appeased  by  the  view  of  the  extreme  suffer 
ings  of  His  Son,  and  so  to  be   brought    back   to   mercy,  and 
constrained  as  it  were  to  show  it,  and  thus  from  an  enemy  to 
be  made  a  friend,  and  to  adopt  those  who  were   the   children 
of  wrath  as  the  children  of  grace.     That  the  notion  that  God 

202 


DOCTRINE    OF    THE    NEW    CHURCH.  61 63 

can  impute  the  righteousness  and  merits  of  His  Son  to  an  un 
righteous  man,  who  supplicates  it  from  faith  alone,  is  also  a 
mere  human  invention,  will  be  seen  in  the  last  analysis  of  this 
little  work. 

62.  They  who  have  perceived  that  mere  human  properties 
are  unworthy  of  God,  and  yet  are  attributed  to  Him,  have  said, 
in  order  to  defend  the  system  of  justification  once  conceived, 
and  to  varnish  over  its  outside,  that  anger,  revenge,  damnation, 
and  the  like,  are  predicated  of  His  justice,  and  are  therefore 
mentioned  in  many  parts  of  the  Word,  and  as  it  were  appro 
priated   to   God.     But  by  the  anger  of  God,  in  the  Word,  is 
signified  evil  in  man,  which,  being  contrary  to  God,  is  culled  the 
anger  of  God  ;  not  that  God  is  ever  angry  with  man,   but  that 
man  from  the  evil  that  is  in  him,    is   angry   with   God  ;    and 
because  evil  carries  with  it  its  own  punishment,  as  good  does 
its  own  reward,  therefore  while  evil  punishes  the  evil-doer,  it 
appears  to  him  as  though  he  was  punished  by  God.     The  case 
in  this  respect  is  the  same  as  with  a  criminal  who  attributes  his 
punishment  to  the  law,  or  like  a  person  who  blames  the  fire  for 
burning  him  when  he  puts  his  hand  into  it,   or  a  drawn  sword 
for  wounding  him  when  he  rushes  upon  the  point  of  it,  while 
his  adversary  is  standing  upon  his  own  defence  :   such   is  the 
nature  of  the  justice  of  God.     But  of  this  more  may  be   seen 
in  the  APOCALYPSE  REVEALED,  where  it  treats  of  justice  and  judg 
ment  in  God  and  from  God,  n.  668.     That  anger  is  ascribed  to 
Him,  may  be  seen,  n.  635;  as  likewise  revenge,  n.   658  ;  but 
this  is  only  in  the  literal  sense,  which  is  written  by  appearances 
and  correspondences,  and  not  in   the  spiritual  sense,  wherein 
truth  is  in  its  own  light.     This  I  can  affirm,  that  whenever  the 
angels  hear  any  one  say,  that  God  determined  in  anger  on  the 
damnation  of  the  human  race,  and  as  an  enemy  was  reconciled 
by  His  Son,  as  by  another  God  begotten  from  Himself,   they 
are  affected  in  a  manner  similar  to  those,  who  from  an  uneasi 
ness  in  their  bowels  and  stomach  are  excited  to  vomiting ;  on 
which  occasions  they  say,  what  can  be  more  insane  than  to  affirm 
such  things  of  God  ? 

63.  The  reason  why  they  have  ascribed  human  properties  to 
God,  is,  because  all  spiritual  perception  and  illustration  is  from 
the  Lord  alone  ;  for  the  Lord  is  the  Word  or  Divine  Truth,  and 
"  is  the  true  light  which  eniighteneth  every  man"  John  i.  1,  9  : 
He  also  says,  "I  am  come  a  light  into  the  world,  that  whosoever 
believeth  in  Me,  may  not  abide  in  darkness"  John  xii.  46  :  and 
this  light,  and  the  perception  thence  derived,  enter  by  influx  into 
such  only  as  acknowledge  Him  as  the  God  of  heaven  and  earth, 
and  approach  Him  alone,  and  not  into   such  as   entertain  an 
idea  of  three  Gods,  which  has  been  the  case  from  the  time  the 
Christian  church  began  to  be  established.     This  idea  of  three 
Gods,  being  a  merely  natural  idea,  is  receptive  of  no  other  light 

203 


(53 — 65  A   BRIEF   EXPOSITION    OF   THE 

than  natural  light,  and  cannot  be  opened  to  admit  and  receive 
spiritual  light ;  hence  it  is,  that  they  have  seen  no  other  pro 
perties  in  God,  than  such  as  are  natural.  Furthermore,  had 
they  seen  how  incongruous  these  human  properties  are  to  the 
Divine  Essence,  and  had  they  removed  them  from  the  article 
of  justification,  they  must  then  have  entirely  departed  from 
their  religion,  which  from  the  beginning  was  founded  on  the 
worship  of  three  Gods,  before  the  time  appointed  for  the  New 
Church,  when  the  fulness  and  restoration  [of  the  Christian  re 
ligion]  is  to  take  place. 

.X.  V . 

64.  That  from  the  Faith  of  the  present   Church    have  been 
produced,  and  still  may  be  produced,  monstrous  Births;   such 
as.  instantaneous  Salvation  by  an  immediate,   act   of  Mercy; 
Predestination;  the  notions  that  God  has  no  respect  unto   the 
actions  of  Men,  but  unto  Faith  alone;   that   there  is    no   con- 
nection  between  Charity  and  Faith;  that  Man  in  Conversion  is 
like  a  Stock;  with  many  more  Heresies  of  the  same  kind;  like 
wise  concerning  the    Sacraments    of  Baptism    and    the    Holy 
Supper,  as  to  the  advantages  reasonably  to  be    expected  from 
them,  when  considered  according  to  the  Doctrine  of  Justifica 
tion  by  Faith  alone;  as  also  with  regard    to  the  Person    of 
Christ :    and  that  the  heresies  from  the  first  ages  to  the  pre 
sent  day,  have  sprung  up  from  no  other  source,  than  from  the 
idea  of  Three  Gods. 

BKIEF    ANALYSIS. 

65.  That  no  other  salvation  is  believed  at  this  day,  than 
such  as  is  instantaneous,  from  an  immediate  act  of  mercy,  is 
evident  from  hence,  that  a  mere  faith   of  the   mouth,   accom 
panied  with  a  confidence  proceeding  from  the  lungs,    and  not 
with  charity  (whereby,  nevertheless,  the  faith  of  the    mouth 
becomes  real,  and  the  confidence  of  the  lungs  becomes  that  of 
the  heart),  is  supposed  to  complete  all  the  work  of  salvation  ; 
for  if  the  co-operation  is  taken  away  which  is  effected  through 
the  exercises  of  charity  by  man  as  of  himself,  the  spontaneous 
co-operation  which  is  said  to  follow  faith  of  itself,  becomes  pas 
sive  action,  which  is  nonsense  and  a  contradiction  in  terms  ;  for 
supposing  this  to  be  the  case,  what  need  would  there  be  of  any 
thing  more  than  some  such  momentary  and  immediate  prayer 
as  this:  "Save  me,  O  God,  for  the  sake  of  the  sufferings  *  of 
Thy  Son,  who  hath  washed  me  from  my  sins  in  His  own  blood, 
and  presents  me  pure,  righteous,  and  holy,  before  Thy  throne  ?" 
and  this  ejaculation  of  the  mouth  might  avail  even  at  the  hour 
of  death,  if  not  sooner,  as  a  seed  of  justification.     That  n  ever- 
theless  instantaneous  salvation,  by  an  inmfediate  act  of  mercy, 
is  at  this  day  a  fiery  flying  serpent  in  the   church,    and   that 

$04 


DOCTRINE    OF   THE    NEW    CHURCH.  66 

thereby  religion  is  abolished,  security  introduced,  and  damna 
tion  imputed  to  the  Lord,  may  be  seen  in  n.  340  of  the  work 
concerning  DIVINE  PROVIDENCE,  published  at  Amsterdam  in 
the  year  1764r. 

66.  Predestination  is  also  a  birth  conceived  and  brought 
forth  from  the  faith  of  the  present  church,  because  it  originates 
in  a  belief  of  instantaneous  salvation  by  an  immediate  act  of 
mercy,  and  in  a  belief  that  man  lias  not  the  smallest  degree  of 
ability  or  free-will  in  spiritual  things,  concerning  which,  see 
below,  n.  68.  That  this  follows  from  the  forementioned  tenets, 
as  one  fiery  serpent  from  another,  or  one  spider  from  another, 
may  be  seen  above.  Predestination  also  follows  from  the  sup 
position, that  man  is  as  it  were  inanimate  in  the  act  of  conversion, 
that  he  is  like  a  stock,  and  that  afterwards  he  is  unconscious 
whether  he  is  a  stock  made  alive  by  grace,  or  not ;  for  it  is  said, 
that  God,  by  the  hearing  of  the  Word,  gives  faith,  when  and 
where  He  wills,  n.  10  (a),  consequently  of  ELis  good  pleasure  ; 
and  likewise  that  election  is  of  the  mere  grace  of  God,  inde 
pendently  of  any  action  on  man's  part,  whether  such  activity 
proceed  from  the  powers  of  nature  or  of  grace  :  Formula  Con- 
cordice,  p.  821,  App.  p.  182.  The  works  which  follow  faith  as 
evidences  thereof,  appear  to  the  mind  while  it  reflects  on  them 
like  the  works  of  the  flesh,  while  the  spirit  which  operates  them 
does  not  make  known  from  what  origin  they  proceed,  but  sup 
poses  them,  like  faith,  to  be  the  effects  of  grace,  and  the  good 
pleasure  of  God.  Hence  it  is  plain,  that  the  tenet  of  predesti 
nation  has  sprung  from  the  faith  of  the  present  church, as  a  sucker 
from  its  root ;  and  I  can  venture  to  assert,  that  it  has  followed 
as  the  almost  unavoidable  consequence  of  such  faith.  This 
tenet  was  first  broached  by  the  Predestinarians,  and  afterwards 
adopted  by  Godoschalcus,  then  by  Calvin  and  his  followers,  and 
lastly  established  and  confirmed  by  the  synod  of  Dort,  whence 
it  was  conveyed  into  the  church,  by  the  Supra  and  Infra  Lap- 
sarians,  as  the  palladium  of  religion,  or  rather  as  the  head  of 
Gorgon  or  Medusa  engraved  on  the  shield  of  Pallas.  But  what 
more  detestable,  or  more  cruel  notion  could  have  been  devised 
and  entertained  of  God,  than  that  any  part  of  the  human  race 
are  predestinated  to  damnation  ?  For  it  would  be  a  horrible 
idea,  that  the  Lord,  who  is  essential  love  and  essential  mercy, 
designed  that  the  bulk  of  mankind  should  be  born  for  hell,  or 
that  myriads  of  myriads  should  be  born  devoted  to  destruction, 
or  in  other  words,  born  to  be  devils  and  satans ;  and  that,  out 
of  His  Divine  Wisdom,  which  is  infinite,  He  should  make  no 
provision  for  those  who  lead  good  lives,  and  acknowledge  God, 
whereby  they  might  escape  everlasting  fire  and  punishment : 
whereas  the  Lord  is  the  Creator  and  Saviour  of  all,  and  He  alone 
leads  all,  and  wills  not  the  death  of  any.  What  then  can  be 
asserted  or  conceived  more  horrible,  than  that  multitudes  of 

205 


66 — 68  A   BRIEF   EXPOSITION    OF   THE 

nations  and  people,  should,  under  His  auspices,  and  in  His 
sight,  from  a  predestinated  decree,  be  delivered  up  to  the  devil 
as  his  prey,  to  glut  his  insatiate  appetite  ?  Yet  this  is  a  birth  of 
the  faith  of  the  present  Church  ;  but  the  faith  of  the  New 
Church  abhors  it  as  a  monster. 

67.  That  God  has  no  respect  unto  the  actions  of  men,  but 
unto  faith  alone,  is  a  new  heresy,  the  offspring  of  the  two 
former,  concerning  which  we  have  already  spoken  above,  n.  64, 
65  ;  and  what  is  wonderful,  it  is  derived  from  faith  alone  deeply 
examined'  and  attentively  considered,  which  has  been  done  by 
the  most  sagacious  divines  of  this  age,  and  is  a  third  offspring, 
begotten  by  that  faith,  and  brought  forth  by  predestination, 
that  she-wolf,  as  a  mother ;  but  whereas  it  is  insane,  impious, 
and  machiavelian,  it  has  hitherto  been  kept  included  as  it  were 
in  the  uterine  coats,  or  secundines,  that  came  from  the  mother, 
lest  its  hideous  form  should  appear  :  bat  the  madness  and  im 
piety  of  it  may  be  seen  described  and  exploded  in  the  APOCA 
LYPSE  REVEALED,  n.  463. 

68.  That  there  is  not  any  connection  between  charity  and 
faith,  follows  from  these  passages  in  their  doctrine  of  justifica 
tion,  namely  :  That  faith  is  imputed  for  righteousness  without 
works,  n.  12  (a) ;  that  faith  does  not  justify  as  being  formed 
from  charity,  n.  12  (b) ;  that  good  works  are  utterly  to  be   ex 
cluded,  in  treating  of  justification  and  eternal  life,  n.  12     f) ; 
that  good  works  are  not  necessary  unto  salvation,  and  that  the 
assertion  of  their  necessity  ought  to  be  totally  rejected  by  the 
church,  n.  12  (s)  (h)  (i)  (k) ;  that  salvation  and  faith  are  neither 
preserved  nor  retained  by  charity  and  the  works  thereof,  n. 
12  (m)  (n) ;  that  good  works,  when  blended  in  the  matter  of 
justification,  are  pernicious,  n.  14  (?) ;  that  the  works  of  the 
spirit,  or  of  grace,  which  follow  faith  as  its  fruits,   contribute 
nothing  to  man's  salvation,  n.  14  (d),  and  elsewhere  ;  from   all 
which  it  inevitably  follows,  that  this  faith  of  theirs  has  no  con 
nection  with  charity,  and  if  it  had,  that  the  connection,  according 
to  their  notion,  would  become  injurious  to  salvation,   because 
injurious  to  faith,  which  thus  would  no  longer  be  the  only 
means  of  salvation.     That  no  connection  between  charity  and 
that  faith  can  actually  exist,  has  been  shown  above,  n.  47,  48, 
49,  50  ;  wherefore  it  may  be  said,  that  it  was  providentially 
ordered,  that  the  Reformers  should  be  so   zealous   to  reject 
charity  and  good  works  from  their  faith ;   for  had  they  con 
joined  them,  it  would  have  been  like  conjoining  a  leopard  with 
a  sheep,  a  wolf  with  a  lamb,  or  a  hawk  with  a  dove.   That  this 
faith  is  also  described  in  the  Apocalypse  by  a  leopard,  may  be 
seen  in  chap.  xiii.  2  ;  and  also  in  the  explanation  thereof,  in  the 
APOCALYPSE  REVEALED,  n.  572.     But  what  is  a  church  without 
faith,  and  what  is  faith  without  charity,  consequently  what  is  a 
church  without  the  marriage  of  faith  and  charity  ?  see  n.  48. 

200 


DOCTRINE   OF   THE   NEW    CHURCH.  69 

This  marriage  constitutes  the  real  church,  ai.d  is  the  New 
Church  which  is  now  establishing  by  the  Lord. 

69.  That  man  in  his  conversion  is  like  a  stock,  the  faith  of 
the  present  church  acknowledges  as  its  natural  offspring  in  these 
express  words.  That  man  has  not  the  smallest  degree  of  ability 
in  spiritual  things,  n.  15,  (a)  (b)  (c) ;  that  in  conversion  he  is 
like  a  stock,  a  stone,  and  a  statue,  and  that  he  cannot  so  much 
as  accommodate  and  apply  himself  to  receive  grace,  but  is  like 
'something  that  has  not  the  use  of  any  of  the  senses,  n.  15, 
(c)  (d) ;  that  man  has  only  a  locomotive  power,  whereby  he  is 
capable  of  going  to  church  to  hear  the  Word  and  the  gospel, 
n.  15,  (e) ;  but  that  a  person  who  is  regenerate  by  virtue  of  the 
Holy  Ghost,  from  the  new  powers  and  gifts  which  he  has  re 
ceived,  does  in  a  certain  manner  co-operate,  n.  15,  (k);  besides 
many  other  things  to  the  same  purpose.  This  description  ot 
man  in  his  conversion,  and  during  his  repentance  from  evil 
works,  is  also  an  offspring  produced  from  the  said  egg  or 
womb,  that  is,  from  justification  by  faith  alone,  to  the  intent 
that  man's  works  may  be  totally  abolished,  and  not  suffered  to 
have  the  least  conjunction  with  faith,  not  even  to  touch  it.  But 
seeing  that  such  ideas  are  repugnant  to  the  common  perception 
of  all  men  concerning  man's  conversion  and  repentance,  they 
have  added  the  following  words.  "  There  is  a  wide  difference 
between  persons  baptized,  and  persons  unbaptized,  for  it  is  the 
doctrine  of  Paul,  that  all  baptized  persons  have  put  on  Christ, 
and  are  truly  regenerated;  they  are  then  endowed  with  a  freedom 
of  will,  whereby  they  not  only  can  hear  the  Word  of  U-od,  but 
can  also  assent  to  the  same,  and  embrace  it  by  faith"  n.  15,  (m), 
and  in  the  Formula  ConcordicB,  p.  675.  I  appeal  to  men  ot 
understanding,  and  beg  them  to  weigh  and  consider,  whether 
this  latter  quotation  be  any  way  consistent  with  the  preceding 
ones,  and  whether  it  be  not  a  contradiction  to  say  that  a  Chris- 
tian  in  a  state  of  conversion  is  like  a  stock  or  a  stone,  so  that 
he  is  not  able  so  much  as  to  accommodate  himself  to  the  receiv 
ing  of  grace,  when  yet  every  Christian  is  a  baptized  person, 
and  by  baptism  became  possessed,  not  only  of  a  power  to  hear 
the  Word  of  God,  but  also  to  assent  to  it,  and  embrace  it  by 
faith  ;  wherefore  the  comparing  a  Christian  to  a  stock  or  a  stone 
is  a  simile  that  ought  to  be  banished  from  all  Christian  churches, 
and  to  be  done  away,  like  a  meteor  that  vanishes  from  before 
the  eyes  of  a  man  waking  out  of  sleep  ;  for  what  can  be  more 
repugnant  to  reason  ?  But  in  order  to  elucidate  the  doctrine  of 
the  New  Church  concerning  man's  conversion,  I  will  transcribe 
the  following  passage  from  one  of  the  memorable  relations in  the 
APOCALYPSE  REVEALED.  "  How  plain  is  it  to  see,  that  every  man 
has  liberty  to  think  about  God,  or  not  to  think  about  Him  ; 
consequently  that  every  man  has  the  same  liberty  in  spiritual 
things,  as  he  has  in  civil  and  moral  things.  The  Lord  gives 

207 


69  A    BRIEF    EXPOSITION    OF    THE 

this  liberty  continually  to  all  ;  wherefore  man  becomes  guilty  or 
not  guilty  accordingly.  Man  is  man  by  virtue  of  this  power, 
whereas  a  beast  is  a  beast  in  consequence  of  its  not  possessing 
such  a  power  ;  so  that  man  is  capable  of  reforming  and  regene 
rating  himself  as  of  himself,  provided  he  only  acknowledge  in 
his  heart  that  his  ability  is  from  the  Lord.  Every  man  who  does 
the  work  of  repentance,  is  reformed  and  regenerated.  Both 
must  be  done  by  man  as  of  himself,  but  this  as  of  himself  is  also 
from  the  Lord,  because  the  Lord  gives  both  the  power  to  will 
and  perform,  and  never  takes  it  away  from  any  one.  It  is  true 
that  man  cannot  contribute  any  thing  thereunto,  nevertheless 
he  is  not  created  a  statue,  but  a  man,  to  do  the  wrork  of  repent 
ance  from  the  Lord  as  from  himself.  In  this  alone  consists  the 
reciprocality  of  love  and  faith,  and  of  conjunction  thereb}r, 
which  the  Lord  earnestly  wills  to  be  done  on  the  part  of  man. 
In  a  word,  act  of  yourselves,  and  believe  that  you  act  from  the 
Lord,  for  thus  you  will  act  as  of  yourselves.  But  the  power  so 
to  act  is  not  implanted  in  man  by  creation,  because  to  act  of 
himself  is  the  prerogative  of  the  Lord  alone,  but  it  is  given 
continually ;  and  in  this  case  in  proportion  as  man  does  good 
and  acquires  truth  as  of  himself,  lie  is  an  angel  of  heaven  ;  but 
in  proportion  as  he  does  evil,  and  in  consequence  thereof  con 
firms  himself  in  what  is  false,  which  also  is  done  as  of  himself, 
in  the  same  proportion  he  is  a  spirit  of  hell.  That  in  this  latter 
case  also  man  acts  as  of  himself,  is  evident  from  his  prayers,  as 
when  he  prays  that  he  may  be  preserved  from  the  devil,  lest  he 
should  seduce  him,  and  bring  his  own  evils  upon  him.  Every 
one  however  contracts  guilt,  who  believes  that  he  does  of  him 
self  either  good  or  evil ;  but  not  he  who  believes  that  he  acts  as 
of  himself.  For  whatsoever  a  man  believes  he  does  of  himself, 
that  he  appropriates  to  himself;  if  he  believes  that  he  does  good 
of  himself,  he  appropriates  to  himself  that  good,  and  makes  it 
his  own,  when  nevertheless  it  is  of  God  and  from  God ;  and  if 
he  believes  that  he  does  evil  of  himself,  he  also  appropriates 
that  evil  to  himself,  and  makes  it  his  own,  when  yet  it  is  of  the 
devil  and  from  the  devil. 

That  many  other  false  tenets,  even  concerning  the  sacra 
ments  of  baptism  and  the  holy  supper,  as  to  the  benefits  reason 
ably  to  be  expected  from  them,  when  considered  according  to 
the  doctrine  of  justification  by  faith  alone  ;  as  likewise  concern 
ing  the  person  of  Christ ;  together  with  all  the  heresies  from  the 
first  ages  down  to  the  present  day ;  have  flowed  from  no  other 
source,  than  from  a  doctrine  founded  on  the  idea  of  three  Gods, 
we  have  not  room  to  demonstrate  within  the  limits  of  this 
epitome,  .but  it  shall  be  shown  and  proved  at  large  in  the  work 
itself. 

208 


DOCTKINE    OF    THE   NEW    CHUfiCH.  70 72 

XYI. 

70.  That  the  last  state  of  the  present  Church,  when  it  is  at 
an  end,  is  meant  by  the  Consummation  of  the    Age,   and   the 
Coming  of  the  Lord  at  that  period.  Matt.  xxiv.  3. 

BKIEF    ANALYSIS. 

71.  We  read  in  Matthew,  "The  disciples  came  to  Jesus,  and 
showed  Him  the  buildings  of  the  temple;  and  Jesus  said  unto 
them,  Verily,  I  say  unto  you,  there  sJiaU  not  be  left  here  one  stone 
upon  another,  which  shall  not  he  thrown  down.     And  the  dis 
ciples  said  unto  Him,  tell  us  when  these  things  shall  ~be,  and 
especially  what  shall  be  the  sign  of  Thy  coming,  and  of  the  con 
summation  of  the  age,"  chap.  xxiv.  1,  2,  3.     At  this  day  the 
learned  clergy  and  laity,  understand,  by  the  destruction  of  the 
temple,  its  destruction  by  Vespasian  ;  and  by   the  coming  of 
the   Lord,    and  the   consummation   of  the  age,   they  under 
stand  the  end  and  destruction  of  the  world  :  but  by  the  destruc 
tion  of  the  temple  is  not  only  meant  the  destruction  thereof  by  the 
Romans,  but  likewise  the  destruction  of  the  present  church;  and 
by  the  consummation  of  the  age,  and  the  corning  of  the  Lord 
at  that  period,  is  meant  the  end  of  the  present  church  and  the 
establishment  of  a  New  Church  by  the  Lord.  That  these  things 
are  there  meant,  is  evident  from  the  whole  of  that  chapter  from 
beginning  to  end,  which  treats  solely  of  the  successive  declen 
sions   and  corruptions  of  the  Christian  church,  down  to   its 
destruction,  when  it  is  at  an  end.   That  by  the  temple,  in  a  lim 
ited  sense,  is  meant  the  temple  at  Jerusalem  ;  in  an   extensive 
sense,  the  church  of  the  Lord ;  in  a  more  extensive  sense,  the 
angelic  heaven ;  and,  in  the  most  extensive  sense,  the  Lord  as  to 
His  Humanity,  may  be  seen  in  the  APOCALYPSE  REVEALED,!).  529. 
That  by  the  consummation  of  the  age  is  meant  the  end  of  the 
cl lurch,   which  comes  to  pass  when  there  remains  no  truth  of 
doctrine  from  the  Word  but  what  has  been  falsified,  and  thus 
consummated,  is  shown  in  n.  658,  676,  750,  of  the  same  work. 
That  by  the   coming  of  the  Lord  is  meant  His  coming  in  the 
Word,  and  at  the  same  time  the  establishment  of  a  New  Church 
instead  of  the  former,  which  is  then  brought  to  its  consumma 
tion  or  end,  evidently  appears  from  His  own  words  in  the  same 
chapter,  from  verse  30  to  34 ;  as  likewise  from   the  two  last 
chapters,  xxi.  and  xxii.,  of  the  Apocalypse,  where  these  words 
occur:  "/,  Jesus,  am  the  Root  and  the  Offspring  of  David,  the 
JSright  and  Morning  Star.     And  the  spirit  and  the  bride  say^ 
Come  /  and  let  him  that  heareth  say,   Come  y  and  him  that  is 
athirst,  let  him  come.     Yea,  I  come  quickly :  Amen,  even  so 
come,  Lord  Jesus"  chap.  xxii.  17,  2U. 

72.  That   the   church   is   at   an   end,   when   there   are   no 
longer   any   truths  of  faith,  and  hence  no  goods  of  charity 

[  U  ]  209 


T2 74  A   BKIEF   EXPOSITION    OF   THE 

therein,  is  self-evident,  That  falses  of  faith  extinguish  the 
truths  of  doctrine,  and  evils  of  life  consume  the  goods  of 
chant}7,  and  that  wherever  falses  of  faith  are,  there  likewise 
are  evils  of  life,  and  that  wherever  evils  of  life  are,  there  like 
wise  are  falses  of  faith,  will  be  demonstrated  in  their  proper 
places,  when  we  come  to  treat  of  these  matters.  The  reason 
why  it  has  been  hitherto  unknown  that  by  the  consummation  of 
the  age  is  meant  the  end  of  the  church,  is,  because  when  falses 
are  taught,  and  when  the  doctrine  resulting  from  them  is  be 
lieved  and  honored  as  orthodox,  then  it  cannot  possibly  be 
known  that  the  church  is  to  be  brought  to  a  consummation, 
for  falses  are  regarded  as  truths,  and  truths  as  falses,  and  then 
the  false  explodes  the  truth  and  blackens  it,  like  ink  poured 
into  clear  water,  or  soot  thrown  upon  white  paper.  For  it  is 
the  general  opinion,  and  the  most  learned  of  the  present  age 
proclaim  it,  that  they  enjoy  the  purest  light  of  the  gospel, 
although  they  are  enveloped  in  thick  darkness  ;  to  such  a 
degree  of  blindness  are  they  reduced  by  the  white  speck  that 
has  covered  over  the  pupils  of  their  eyes. 

73.  That  in  the  24th  chapter  of  Matthew,  the  13th  of  Mark, 
and   the  21st  of  Luke,  where  similar  passages  occur,   is  not 
described  the  destruction  of  the  temple  and  Jerusalem,  but 
that  the  successive  changes  of  the  state  of  the  Christian  church 
are  foretold,  in  regular  order,  even  to  its  last  state,   when  it 
comes  to  an  end,  will  be  shown  in  the  large  work  ;  and  in  the 
meantime,  it  may  appear  from  these  words  in  the  above-men 
tioned  evangelists  :   "Then  shall  appear  the  sign  of  the  Son  of 
Man,  and  then  shall  all  the  tribes  of  the  earth  wail  /  and  they 
shall  see  the  Son  of  Man  coming  in  the  clouds  of  heaven  with 
power  and  glory.     And  He  shall  send  his  angels  with  a  great 
sound  of  a  trumpet,  and  they  shall  gather  together  His  elect  from 
one  end  of  the  heavens  to  the  other  end  thereof"  Matt.  xxiv.  30, 
31  ;  Mark  xiii.  26,  27 ;  Luke  xxi.  27.     It  is  well  known  that 
these  things  were  neither  seen  nor  heard  at  the  destruction  of 
Jerusalem,  and  that  it  is  the  prevailing  opinion  at  this  day,  that 
they  will  come  to  pass  at  the  day  of  the  last  judgment.     We 
likewise  read  of  similar  things  in  the  Apocalypse,  which  from 
beginning  to  end  treats  solely  of  the  last  state  of  the  church, 
where  are  these  words  :  "Behold,  Jesus  Christ  cometh  in  the 
clouds,  and  all  the  tribes  of  the  earth  shall  wail  hecause  of  Him" 
chap.  i.  5,  7.  The  particular  explication  of  these  words  may  be 
seen  in  the  APOCALYPSE  REVEALED,  n.  24  to  28  ;  also   what  ia 
signified  by  the  tribes  of  the  earth,  and  their  wailing,  n.  27, 
348,  349. 

XVII. 

74.  That  the  Infestation  from  Falses,  and  thence  the  Con 
summation  of  every  Truth,  or  the  Desolation,  which  of  tltis  day 

210 


DOCTRINE   OF   THE    NEW    CHURCH.  74 — 76 

prevails  in  the  Christian  Churches,  is  meant  by  the  great  af 
fliction,  such  as  was  not  from  the  beginning  of  the  world,  nor 
ever  shall  be,  Matt.  xxiv.  21. 


BRIEF    ANALYSIS. 


75.  That  the  successive  declensions  and  corruptions  of  the 
Christian  church  are  foretold  and  described  by  the  Lord  in  the 
xxivth  chapter  of  Matthew,  may  be  seen  above,  n.  73.  After  hav 
ing  spoken  of  false  prophets  that  should  arise,  and  of  the  abomi 
nation  of  desolation  wrought  by  them,  verses  11,  15,  He  adds, 
"Then  shall  be  great  affliction,  such  as  was  not  from  the  beginning 
of  the  world  until  now,  nor  ever  shall  be"  verse  21 ;  whence  it 
is  evident,  that  by  great  affliction,  in  this  as   well   as  in   other 
places  throughout  the  Word,  is  meant  the  infestation   of  truth 
by  falses,  until  there  remains  no  genuine  truth  derived  from  the 
Word  which  is  not  falsified,  and  by  that  means  consummated. 
This  has  come  to  pass,  by  reason  that  the   churches   have  not 
acknowledged  the  unity  of  God  in  the  trinity,  and  His  trinity 
in  unity,  in  one  person,  but  in  three,  and  hence  have  founded 
a  church  in  the  mind  upon  the  idea  of  three  Gods,  and  in  the 
mouth  upon  the  confession  of  one  God;  for  by  this  means  they 
have  separated  themselves  from  the  Lord,  and  at  length  to  such 
a  degree,  that  they  have  no  idea  left  of  there  being  any  Divinity 
in  His  Human  Nature,  (see  the  APOCALYPSE  REVEALED, ii.  294,) 
when  nevertheless  the   Lord   as   to   His  Humanity  is  Divine 
Truth  itself,  and  Divine  Light  Itself,  as  He  abundantly  teaches 
in  His  Word  ;  hence  comes  the  great  affliction  so  prevalent  at 
the  present  day.     That  this  has  been  principally  brought  on  by 
the  doctrine  of  justification  and  imputation  through  the  medium 
of  faith  alone,  will  be  shown  in  the  following  pages. 

76.  This  affliction,  or  infestation  of  truth  by  falses,  is  treated 
of  in  seven  chapters  of  the  Apocalypse  ;  and  is  what  is  meant 
by  the  black  horse  and  the  pale  horse  going  forth  from  the  book, 
the  seals  whereof  the  Lamb  had  opened,  chap.  vi.  5  to  8  ;  and 
by  the  beast  ascending  out  of  the  abyss,  which  made  war  against 
the  two  witnesses,  and  slew  them,  chap.  xi.   7,   and  following 
verses  ;  as  also  by  the  dragon  which  stood  before   the  woman 
who  was  ready  to  be  delivered,  in  order  to  devour  her  child, 
and  pursued  her  into  the   desert,  and  there  cast  out  of  his 
mouth  water  as  a  flood,  that  he  might  cause  her  to  be  carried 
away  of  the  flood,  chap.  xii.  ;  and  likewise  by  the  beast  out  of 
the  tea,  whose  body  was  like  that  of  a  leopard,   his  feet  like 
those  of  a  bear,  and  his  mouth  like  that  of  a  lion,   chap.   xiii. 
2  ;  also  by  the  three  unclean  spirits  like  frogs,  which  came  out 
of  the  mouth  of  the  dragon,  out  of  the  mouth  of  the  beast, 
and  out  of  the  mouth  of  the  false  prophet,  chap.  xvi.  13  ;  and 
moreover  by  these  particulars,  that  after  the  seven  angels  had 
poured  out  the  vials  of  the  wrath  of  God,  wherein  wwe  the 

211 


77,    78  A    BRIEF   EXPOSITION    OF    THE 

seven  last  plagues,  upon  the  earth,  upon  the  sea,  upon  the  rivers 
and  fountains,  upon  the  sun,  upon  the  throne  of  the  beast 
upon  Euphrates,  and  last  of  all  upon  the  air,  there  was  a  great 
earthquake,  such  as  had  never  been  seen  since  men  were  created 
upon  the  earth,  chap.  xvi.  The  earthquake  here  signifies  an 
inversion  of  the  church,  which  is  occasioned  by  falses  and  falsi 
fications  of  truth.  The  like  things  are  understood  by  these 
words:  "The  angel  put  forth  his  sickle,  and  gathered  the  vine 
of  the  earth,  and  cast  it  into  the  great  wine-press  of  the  wrath 
of  God  ;  and  the  wine-press  was  trodden,  and  blood  came  out 
of  the  wine-press,  even  unto  the  horses'  bridles,  for  the  space 
of  a  thousand  and  six  hundred  furlongs,"  chap.  xiv.  19,  20; 
where  blood  signifies  truth  falsified:  besides  many  other  pas 
sages  to  the  same  purpose,  in  those  seven  chapters.  But  if  you 
desire  further  information  in  this  matter,  turn  to  the  explication 
thereof,  and  the  memorable  relations  at  the  end  of  the  chapters. 

XYIII. 

77.  That  there  would  be  neither  Love,  nor  Faith,  nor   the 
Knowledges  of  Good  and  Truth,  in  the  last  time  of  the  Chris 
tian  Church,  when  it  draws  to  an  end,  is  understood  by  these 
words  :  "After  the  affliction   of  those  days,   the    sun   shall   be 
darkened,  and  the  Moon  shall  not  give  her  light,  and  the  Stars 
shall  fall  from.  Heaven,  and  the  Powers  of  the  Heavens  shall 
be  shaken"  Matt.  xxiv.  verse  29. 

BRIEF   ANALYSIS. 

78.  In  the  prophetic  parts  of  the  Word,  the  like  things  are 
said  of  the  sun,  moon,  and  stars,  as  here  in  Matthew,   chap. 
xxiv.  29.     Thus  it  is  written  in  Isaiah  :  *'  Behold  the  cruel  day 
of  Jehovah  comet h  •  the  stars  of  heaven  and  the  constellations 
thereof  shall  not  give  their  light,  the  sun  shall  be  darkened  at  his 
rising,  and  the  moon  shall  not  cause  her  light  to  shine?  Isaiah 
xiii.  9,  10.     So  in  Ezekiel :  "  When  I  shall  put  tkee  out,  I  will 
cover  the  heavens,  and  make  the  stars  thereof  dark  j  I  will  cover 
the  sun  with  a  cloud,  and  the  moon  shall  not  give  her  light,  and  1 
will  set  darkness  upon  thy  land?  xxxii.  7,  8.     In  Joel  :  "  T(he 
day  of  Jehovah  cometh,a  day  of  darkness,  the  sun  and  moon  shall 
not  give  their  Light,  and  the  stars  shall  withdraw  their  shining? 
ii.  10.     Again,  in  the  same  prophet :  "  The  sun  shall  be  turned 
into  darkness,  and  the  moon  into  blood,  before  the  great  day  of 
Jehovah  shall  come?  iii.  4.    "  The  day  of  Jehovah  is  near  in  the 
valley  of  decision  ;  the,  sun  and  moon  are  darkened?  iv.  15.  In 
the  Apocalypse  :  "The  fourth  angel  sounded,  and  the  third  part 
of  the  sun  was  smitten,  and  the  third  part  of  the  stars,  and  the 
day  shone  not  for  a  third  part  of  it?  vii.  12.     And  in  another 
place,  "  The  sun  became  black  as  sackcloth  of  hair,  and  the  moon 

212 


DOCTRINE    OF    THE   NEW    CHURCH.  78,  79 

became  as  Mood"  vi.  12.  All  the  former  passages  treat  of  the 
last  time  of  the  Jewish  church,  which  was  when  the  Lord  came 
into  the  world  ;  the  same  thing  is  meant  here  in  Matthew  and 
in  the  Apocalypse,  only  in  reference  to  the  last  time  of  the 
Christian  church,  when  the  Lord  is  to  come  again,  but  in  the 
Word,  which  is  Himself,  and  in  which  He  is ;  wherefore  imme 
diately  after  those  words  in  Matthew  xxiv.  29,  it  follows,  ^And 
then  shall  appear  the  sign  of  the  Son  of  Man  coming  in  the  clouds 
of  the  heavens"  verse  30.  By  the  sun,  in  the  above  passages, 
is  meant  love  ;  by  the  moon,  faith  ;  and  by  the  stars,  the  know 
ledges  of  good  and  truth ;  and  by  the  powers  of  the  heavens, 
those  three  as  the  supports  and  firmaments  of  the  heavens  where 
angels  are,  and  of  the  churches  where  men  are ;  by  the  above, 
therefore,  collected  into  one  sense,  is  meant,  that  there  would 
be  no  love,  nor  faith,  nor  knowledges  of  good  and  truth,  re 
maining  in  the  Christian  church,  in  the  last  time  thereof,  when 
it  draws  to  its  end.  That  the  sun  signifies  love,  has  been  shown 
in  the  APOCALYPSK  EEVKALED,  n.  53,  54,  413,  796,  831,  961 : 
that  the  moon  signifies  faith,  n.  53,  332,  413,  423,533 :  that  the 
stars  signify  knowledges  of  good  and  truth,  n.  51,  74,  333,  408, 
419,  954. 

79.  That,  according  to  the  above  prediction,  there  is  at  this 
day  such  great  darkness  throughout  the  Christian  churches,  that 
the  sun  gives  no  light  by  day,  nor  the  moon  and  stars  any  light 
by  night,  is  occasioned  solely  by  the  doctrine  of  justification  by 
faith  alone  /  for  it  inculcates  faith  as  the  only  means  of  salva 
tion  ;  of  the  influx,  progress,  indwelling,  operation,  and  effi 
cacy  of  which  no  one  has  hitherto  seen  any  sign  ;  and  into 
which  neither  the  law  of  the  decalogue,  nor  charity,  nor  good 
works,  nor  repentance,  nor  desires  after  newness  of  life,  have 
any  entrance,  or  are  in  the  smallest  degree  connected  with  it ; 
for  it  is  asserted^  that  they  spontaneously  follow,  without  being 
of  any  use  either  to  preserve  faith  or  to  procure  salvation.  The 
above  doctrine  likewise  teaches,  that  faith  alone  imparts  to  the 
regenerate,  or  those  who  are  possessed  of  it,  full  liberty,  so  as 
to  be  no  longer  under  the  law  ;  moreover  that  Christ  covers  over 
their  sins  before  God  the  Father,  who  forgives  them  as  though 
they  were  not  seen,  and  crowns  them  with  renovation,  holiness, 
and  eternal  life.  These  and  many  other  things  of  a  like  nature 
are  the  interiors  of  that  doctrine  ;  the  exteriors,  which  do  not 
gain  admission,  are  valuable  sayings  concerning  charity,  good 
works,  acts  of  repentance,  and  exercises  of  the  law  ;  yet  these 
are  accounted  by  them  merely  as  slaves  and  drudges,'  which 
follow  their  mistress,  faith,  without  being  permitted  to  join  in 
her  company.  But  forasmuch  as  they  know  that  the  laity  ac 
count  these  things  as  equally  necessary  to  salvation  with  faith, 
they  carefully  subjoin  them  in  their  sermons  and  discourses, 
aiwi  pretend  to  conjoin  them  with  and  insert  them  into  justitica 

'213 


79 81  A    BRIEF    EXPOSITION    OF    THE 

tion  ;  this,  however,  they  do  merely  to  tickle  the  ears  of  the 
vulgar,  and  to  defend  their  oracles,  that  they  may  not  appear 
mere  riddles,  or  like  the  vain  responses  of  soothsayers. 

SO.  In  order  to  confirm  the  above  assertions,  I  will  adduce 
the  following  passages  from  the  Formula  ConcordicB  (concerning 
which  see  n.  9),  lest  any  one  should  think  that  these  things 
have  been  unjustly  laid  to  their  charge.  That  the  works  of  the 
second  table  of  the  decalogue  are  civil  duties,  and  belong  to 
external  worship,  which  man  is  able  to  do  of  himself;  and  that 
it  is  a  folly  to  dream  that  such  works  can  justify,  page  8-4,  85, 
102.  That  good  works  are  to  be  utterly  excluded  from  the 
business  of  justification  by  faith,  p.  i>89,  590,  591,  704  to  708. 
Tnat  good  works  do  not  ii.  any  wise  enter  into  justification,  p. 
589,  702  ;  Appendix,  62,  173.  That  good  works  do  not  pre 
serve  salvation  nor  faith,  p.  590,  705  ;  Appendix,  p.  174.  That 
neither  does  repentance  enter  into  justification  by  faith,  p.  165, 
320  ;  Appendix,  p.  158.  That  repentance  is  nothing  more  than 
praying  to  God,  acknowledging  the  truth  of  the  gospel,  giving 
of  thanks,  being  obedient  to  the  magistracy,  and  following  one's 
calling,  p.  12,  198,  Appendix,  158,  159,  172,  266.  That  reno 
vation  of  life  has  likewise  nothing  to  do  with  justification,  p. 
585,  685,  688,  689;  Appendix,  p.  170.  That  attention  to  obe 
dience  for  the  time  to  come,  in  like  manner,  neither  enters 
into  faith,  nor  justifies,  p.  90,  91,  690  ;  Appendix,  p.  167. 
That  the  regenerate  are  not  under  the  law,  but  are  delivered 
from  the  bondage  thereof,  and  are  only  in  the  law,  and  under 
grace,  p.  722,  and  elsewhere.  That  the  sins  of  the  regenerate 
are  covered  over  by  the  merit  of  Christ,  p.  641,  686,  687,  719, 
720  ;  besides  many  other  passages  to  the  same  purport.  It  is 
to  be  observed,  that  all  Protestants,  as  well  those  who  call 
themselves  Gospellers,  as  those  who  call  themselves  the  Re 
formed,  teach  in  like  manner  justification  by  .faith  alone,  see 
above,  n.  17,  18. 

81.  It  is  a  wonderful  circumstance,  that  the  doctrine  of  jus 
tification  by  faith  alone  prevails  at  this  day  over  every  other 
doctrine  throughout  all  reformed  Christendom,  and  is  esteemed 
almost  as  the  only  important  point  of  theology  in  the  sacred 
order.  This  is  what  all  young  students  am«-ng  the  clergy 
greedily  learn  and  imbibe  at  the  universities,  and  what  they 
afterwards  teach  in  the  churches,  and  publish  in  print,  as  if 
they  were  inspired  with  heavenly  wisdom,  and  whereby  they 
endeavor  to  acquire  to  themselves  a  name,  and  the  reputation 
of  superior  learning,  as  well  as  diplomas,  licences,  and  other 
honorary  rewards.  And  these  things  are  done,  notwithstanding 
it  is  owing  to  this  doctrine  alone,  that  the  sun  is  at  this  day 
darkened,  the  moon  deprived  of  her  light,  and  the  stars  have 
fallen  from  heaven,  that  is,  have  perished.  It  has  been  certi 
fied  unto  me,  that  the  doctrine  of  faith  in  iv.iputed  righteons- 
214- 


DOCTRINE    OF    THE    NEW    CHURCH.  81 83 

ness  has  blinded  the  minds  of  men  at  this  day  to  such  a  degree, 
that  they  will  not,  and  therefore  as  it  were  cannot,  see  any 
Divine  Truth  by  the  light  of  the  sun,  nor  by  the  light  of  the 
moon,  but  only  by  the  light  of  a  fire  by  night ;  on  which  ac 
count  I  will  venture  to  assert,  that  supposing  Divine  Truths  con 
cerning  the  conjunction  of  charity  and  faith,  concerning  heaven, 
the  Lord,  and  eternal  happiness,  to  be  sent  down  from  heaven 
engraven  in  silver  characters,  they  would  not  be  thought  worthy 
to  be  read  by  the  sticklers  for  justification  ;  but  the  case  would 
be  quite  otherwise  supposing  a  paper  concerning  justification  by 
faith  alone  to  be  brought  them  from  hell.  It  is  also  said  in  the 
Formula  GoncordicB,  mat  the  article  of  justification  by  faith 
alone,  or  the  righteousness  of  faith,  is  the  chief  article  in  the 
whole  Christian  doctrine  ;  and  that  the  works  of  the  law  are 
utterly  to  be  excluded  from  this  article,  p.  IT,  61,  62,  72,  89, 
683  ;  Appendix  p.  164. 

XIX. 

82.  That  they  who  are  in  the  present  justifying  Faith,  are 
meant  by  the  he-goats  in  Daniel  and  in  Matthew. 

BRIEF    ANALYSIS. 

83.  It  is  written  in  Daniel,  "I  saw  in  a  vision  a  ram,  which 
had  two  horns  that  were  high,  but  the  higher  came  up  last',  and 
that  the  horn  pushed  westward,  and  northward,  and  southward, 
and  made  itself  great.     Then  I  saw  a  he-goat  coming  from  the 
west,  over  the  face  of  the  whole  earth,  which  had  a  horn  between 
its  eyes',  and  that  he  ran  to  the  rain  in  the  fury  of  his  strength, 
and  broke  his  two  horns,  and  cast  him  down  to  the  earth*  and 
stam.ped  upon  him  :  but  that  the  great  horn  of  the  he-goat  was 
broken,  and  instead  of  it  there  came  up  four  horns  ;  and  out 
of  one  of  them  came  forth  a  little  horn  which  waxed  exceeding 
great  towards  the  south,  towards  the  east,  and  towards  honorable- 
ness,  and  even  to  the  host  of  heaven  ;  and  it  cast  down  of  the 
host  and  of  the  stars  to  the  earth,  and  stamped  upon  them;  yea, 
he  magnified  himself  to  the  Prince  of  the  host,  and  took  from, 
him  the  daily  sacrifice,  and  cast  away  the  place  of  his  sanctua 
ry,  for  he  cast  down  truth  to  the  earth.  And  I  heard  one  saint 
saying,  how  long  shall  this  vision  be,  the  daily  sacrifice,  and 
the  wasting  transgression,  that  both  the  holy  thing  and  the  host 
should  be  given  to  be  trodden  under  foot  f  And  he  said,  even  to 
the  evening  the  morning,  then  shall  the  holy  thing  be  justified," 
chap.  viii.  2  to  14.     That  this  vision  is  a  prediction  of  the  future 
states  of  the  church  is  very  evident,  for  it  declares,  that  the  daily 
sacrifice  was  taken  away  from  the  Prince  of  the  host,  the  habit 
ation  of  his  sanctuary  cast  down,  and  that  the  he-goat  cast  down 
truth  to  the  earth  ;  moreover,  that  a  saint  said,  How  long  shall 

215 


84 85  A   BRIEF   EXPOSITION    OF   THE 

this  vision  be,  that  both  the  holy  thing  and  the  host  should  be 
given  to  be  trodden  under  foot  ;  and  that  this  should  be  even 
to  the  evening  the  morning,  when  the  holy  thing  shall  be 
justified.  By  the  evening  the  morning  is  meant  the  end  of  the 
old  church,  when  a  New  Church  commences. 

84.  In  Matthew  we  read  these  words:  "Then  shall  the  Son 
of  Man  say  to  the  he-goats  on  His  left  hand,  depart  from  Me, 
for  I  was  hungry,  and  ye  gave  Me  no' meat;  I  was  thirsty,  and 
ye  gave  Me  no  drink;  I  was  a  stranger,  and  ye  took  Me  not  in; 
1  was  naked,  and  ye  clothed  Me  not;  I  was  sick  and  in  prison^ 
and  ye  visited  Me  not;  and  these  shall  go  away  into  eternal 
punishment"  That  the  same  persons  are  here  meant  by  lie-goats 
and  sheep,  as  by  the  he-goat  and  rain  in  Daniel,  is  very  evident. 
That  by  he-goats  are  meant  those  who  are  in  the  present  justi 
fying  faith,  appears  from  this  circumstance,  that  unto  the  sheep 
are  enumerated  works  of  charity,  and  it  is  said  that  they   did 
them  ;  and  that  unto  the  he-goats  the  same  works  of  charity 
are  enumerated,  but  it  said  that  they  did  them  not,  and  that 
they  are  therefore  sentenced  to  condemnation  ;  for  they  who 
are  in  the  present  justifying  faith,  neglect  works,  because  they 
deny  them  to  have  any  thing  of  salvation  or  of  the  church  in 
them.     When  charity  is  thus  removed,  good  works,  which  ap 
pertain  to  charity,  become  so  totally  forgotten  and  obliterated, 
that  they  are  never  more  remembered,  nor  is  the  least  effort 
made  to  recall  them  to  mind  when  the  law  of  the  decalogue  is 
read.     It  is  a  general  rule  in  religion,  that  in  proportion  as  any 
one  does  not  wTill  good,  and  hence  does  not  do  it,  in  the  same 
proportion  he  wills  evils,  and  hence  does  them  ;   and    on  the 
contrary,  that  in  proportion  as  any  one  does  not  will  evils,  and 
hence  does  not  commit  them,  in  the  same  proportion   he  wills 
good,  and  hence  does  good ;  these  latter  are  the  sheep,  but  the 
former  are  the  he-goats.     If  all  evil  persons   had   been   there 
meant  by  the  he-goats,  instead  of  the  works  of  charity  which 
they  had  not  done,  the  evils  which  they  had  done  would  have 
been  enumerated. 

85.  That  no  other  than  the  persons  above  described    are 
meant  by  the  he-goats,  has  been  manifested  to  me  by  experience 
in  the  spiritual  world  ;  in  w^hich  world  there  appear  all  things 
that  are  in  the  natural  world,  such  as  houses  and  palaces,  par 
adises  and  gardens,  with  trees  of  every  kind  ;  likewise  fields  and 
tillage  lands,  as  also  plains  and  green  pastures,  together'  with 
flocks  and  herds  ;  and  all  resembling  those  upon  our  earth  ;  nor 
is  there  any  other  difference,  than  that  in  the  natural   world 
they  are  from  a  natural  origin,  but  in  the  spiritual  world  from 
a  spiritual  origin.   There  I  have  often  seen  sheep  and  he-goats, 
also  combats  between  them,  like 'that  described  in  Daniel, 
chap.  viii.     I  have  seen  he-goats  with  horns  bent  forwards  and 
backwards,  and  rushing  with  fury  upon  the  sheep  ;  I  l>ave  seen 

216 


DOCTRINE    OF   THE    NEW    CHURCH.  86 88 

some  he-goats  with  two,  and  others  with  four  horns,  with  which 
they  vehemently  struck  at  the  sheep ;  and  when  I  looked  to 
discover  what  this  meant,!  saw  some  persons  disputing  together 
about  faith  conjoined  with  charity,  and  faith  separated  from 
charity  ;  from  whence  it  plainly  appeared,  that  the  present  jus 
tifying  faith,  which  considered  in  itself  is  a  faith  disjoined  from 
charity,  is  the  he-goat,  and  that  faith  conjoined  with  charity  is 
the  sheep. 

86.  The  like  persons  are  meant  by  he-goats  in  Zecliariah, 
"Mine  anger  was  kindled  against  the  shepherds,  and  I  will  visit 
the  he-goals"  x.  3.     And  in  Ezekiel,  "  ^Behold  I  judge  between 
cattle  and  cattle,  between  the  rams  and  the  he-goats  /  seemetk  it  a 
small  thing  unto  you,  to  have  eaten  up  the  good  pasture,  hut  ye 
must  tread  down  with  your  feet  also  the  residue  of  tlie  pastures? 
Ye  thrust  all  the  injirm  sheep  with  your  horns,  until  ye  have 
dispersed  them  /  therefore  will  I  save  My  flock,  that  it  be  no 
more  a  prey"  xxxiv.  17,  18,  22,  and  following  verses. 

XX. 

87.  That  they  who  have  confirmed  themselves  in  the  present 
justifying  Faith,  are  meant  in  theApocalypse  by  theDragon,  and 
his  two  Beasts,  and  by  the  Locusts  ;  and  that  this  same  Faith, 
when  confirmed,  is  there  meant  by  the  great  City  which  is  spiri 
tually  called  Sodom  and  Egypt,  where  the  two  Witnesses  were 
slain,  as  also  by  the  Pit  of  the  Abyss,  f row  which  the  Locusts 
came. 

BRIEF  ANALYSIS. 

88.  That  seven  chapters  of  the  Apocalypse  treat  of  the  per 
verted  state  of  the  church  among  the  Reformed,  and  two  chap 
ters  of  the  perverted  state  of  the  church   among  the   Roman 
Catholics,  and  that  the  states  of  both  churches,  as  existing  at 
the  present  day,  are  sentenced  to  condemnation,  has  been  shown 
in  the  explication  thereof,  in  the  work  entitled,  THE  APOCALYPSK 
REVEALED,  and  that  not  by  uncertain  conjectures,  but  by   full 
proofs.     That  by  the  dragon  treated  of  in  the  12th  chapter, 
are  meant  those  in  the  Reformed  churches,  who  make  God  three, 
and  the  Lord  two,  and  who  separate  charity   from   faith,  by 
making  their  faith  spiritual  and  saving,  and  not  charity,  see 
n.  532  to  565,  and  the  memorable  relation  adjoined,  n.   566. 
That  they  are  further  described  by  the  two  beasts,  one  rising 
out  of  the  sea,  and  the  other  out  of  the  earth,  as  related  in 
chap.  xiii.  see  ri,  567  to  610,   and  the  memorable  relation,   n. 
611.     That  they  are  also  described  by  the  locusts,  which  came 
forth  out  of  the  pit  of  the  abyss,  as  mentioned  in  chap.  ix.   see 
n.  419  to  442.     That  this  same  faith,  when  confirmed,  is  meant 
by  the  great  city,  which  is  spiritually  called  Sodom  and  Egypt, 
where  the  two  faithful  witnesses  were  slain,  as  related  in  chap. 

217 


89  A    BRIEF   EXPOSITION    OF   THE 

xi.  see  n.  485  to  530,  particularly  n.  500  to 
memorable  relation,  n.  531.  That  they  are  also  meant  by  the 
pit  of  the  abyss,  out  of  which  issued  smoke  as  out  of  a  great 
furnace,  and  the  sun  and  the  air  were  darkened,  and  then 
locusts  came  forth,  as  described  in  chap,  ix.,  see  n.  421  to  424. 

89.  That  I  might  be  assured  and  fully  convinced,  that  by 
the  pit  of  the  abyss  nothing  else  is  meant  than  the  faith  of  the 
dragon,  which  is  a  faith  conceived  from  an  idea  of  three  Gods, 
and  from  having  no  idea  of  the  Divinity  of  the  Human  Nature 
of  Christ,  and  which  is  called  faith  alone  justifying,  regene 
rating,  quickening,  sanctifying,  and  saving ;  it  was  given  me 
to  look  into  that  abyss,  to  converse  with  those  who  are  therein, 
and  likewise  to  see  the  locusts  which  came  out  thence;  from 
which  ocular  demonstration,  that  pit  together  with  the  abyss  is 
described  by  me  in  the  APOCALYPSE  KEVEALED  ;  and  because 
a  description  from  ocular  demonstration  may  be  relied  on,  it 
shall  be  transcribed  from  that  work,  where  it  is  described  as 
follows. 

"  That  pit,  which  is  like  the  mouth  of  a  furnace,  appears 
in  the  southern  quarter ;  and  the  abyss  beneath  it  is  of  great 
extent  towards  the  east ;  they  have  light  even  there,  but  if 
light  from  heaven  be  let  in,  there  is  immediate  darkness;  where 
fore  the  pit  is  closed  up  at  the  top.  There  appear  in  the  abyss 
huts  constructed  of  brick,  which  are  divided  into  distinct  cells, 
in  each  of  which  is  a  table,  whereon  lie  papers,  with  some 
books.  Every  one  there  sits  at  his  own  table,  who  in  this 
world  had  confirmed  justification  and  salvation  by  faith  alone, 
making  charity  a  merely  natural  and  moral  act,  and  the  works 
thereof  only  works  of  civil  life,  whereby  men  may  reap  ad 
vantage  in  the  world,  but  if  done  for  the  sake  of  salvation, 
they  condemn  them,  and  some  even  rigorously,  because  human 
reason  and  will  are  in  them.  All  who  are  in  this  abyss,  have 
been  scholars  and  learned  men  in  the  world ;  and  among  them 
are  some  metaphysicians  and  scholastic  divines,  who  are  there 
esteemed  above  the  rest.  But  their  lot  is  as  follows :  when 
lirst  they  come  thither,  they  take  their  seats  in  the  first  cells. 
but  as  they  confirm  faith  by  excluding  the  works  of  charity, 
they  leave  the  first  seats,  and  enter  in+^  cells  nearer  the  east, 
and  thus  successively  till  they  come  towards  the  end,  where 
they  are  who  confirm  those  tenets  from  the  Word  ;  and  because 
they  then  cannot  but  falsify  the  Word,  their  huts  vanish,  and 
they  find  themselves  in  a  desert.  There  is  also  an  abyss  beneath 
that  abyss,  where  those  are  who  in  like  manner  have  confirmed 
justification  and  salvation  by  faith  alone,  but  who  in  their  spirits 
nave  denied  the  existence  of  a  God,  and  in  their  hearts  have 
made  a  jest  of  the  holy  things  of  the  church  ;  there  they  do 
nothing  but  quarrel,  tear  their  garments,  get  upon  the  tables, 
stamp  with  their  feet,  and  assail  each  other  with  reproaches  ; 
218 


DOCTRINE    OF   THE    NEW    CHURCH.  90 — 93 

and  because  it  is  not  permitted  them  to  hurt  any  one,  they  use 
threatening  words  and  shake  their  lists  at  each  other." 

90.  That  I  might  also  be  assured  and  convinced,  that  they 
who  have  confirmed  themselves  in  the  present  justifying  faith, 
are  meant  by  the  dragon,  it  was  given  me  to  see  many  thousands 
of  them   assembled   together,  and  they  then  appeared  at   a 
distance  like  a  dragon  with  a  long  tail,  which  seemed  full  of 
spikes  like  thorns,  which  signified  falsities.     Once  also  there 
appeared  a  still  greater  dragon,  which  raising  up  his  back,  lifted 
liis  tail  towards  heaven,  and  endeavored  to  draw  down  the 
stars  from  thence  ;  stars  there  signify  truths. 

XXI. 

91.  That  unless  a  New  Church  be  established  by  the  Lord, 
no  one  can  be  saved  ;  and  that  this  is   meant  by  these   words, 
"  Unless  those  days   should  be  shortened,  there  should  no  flesh 
be  saved."  Matt.  xxiv.  22. 

BEIEF   ANALYSIS. 

92.  By  shortening  those  days,  is  meant  the  putting  an  end 
to  the  present  church,  and  establishing  a  new  one ;  for,  as  has 
been  already  observed,  the  24th  chapter  of  Matthew  treats  of 
the  successive  declensions  and  perversions   of  the    Christian 
church,  even  to  the  consummation  and  end  thereof,  and  of  the 
coming  of  the  Lord  at  that  period.     The  reason  why  no  flesh 
could  be  saved,  unless  those  days  should  be  shortened,  is,  because 
the  faith  of  the  present  church  is  founded  on  the  idea  of  three 
Gods,  and  with  this  idea  no  one  can  enter  heaven  ;  consequently 
no  one  can  enter  heaven  with  the  faith  of  the  present  church, 
because  the  idea  of  three  Gods  is  in  all  and  every  part  thereof; 
and  besides,  in  that  faith  there  exists  no  life  from  the  works  of 
charity.     That  the  faith  of  the  present  church  cannot  be   con 
joined  with  charity, and  produce  any  fruits  which  are  good  works, 
was  shown  above,  n.  47   to  50.     There  are   two  things  which 
form  heaven  in  man,  namely,  the  truths  of  faith  and  the  goods 
of  charity  ;  the  truths  of  faith  occasion  the  presence   of  the 
Lord,  and  point  out  the  way  to  heaven,  and  the  goods  of  charity 
effect  conjunction  with  the  Lord,  and  introduce  into   heaven  ; 
and  every  one  is  there  introduced  into  light  according  to  his 
affection  of  truth,  and  into  heat  according  to  his  affection  of 
good.     That  the  affection  of  truth  is  faith  in  its  essence,  and 
the  affection  of  good  charity  in  its  essence,  and  that  the  marriage 
of  them  both  constitutes  the  church,  may  be  seen  above,  n.  48  ; 
the  church  and  heaven  make  one.     That  these  three  are  not  in 
the  churches  of  the  present  day,   which  are  built  upon  faith 
alone,  has  been  fully  shown  in  the  preceding  pages. 

93.  I  have  sometimes  in  the  spiritual  world  conversed   with 

219 


93 95  A    BRIEF    EXPOSITION    OF    THE 

the  mainfainers  of  justification  by  faith  alone,  and  liave  told 
them  that  their  doctrine  is  erroneous,  and  likewise  absurd,  that 
it  brings  on  security,  blindness,  sleep,  and  night  in  spiritual 
things,  and  thereby  death  to  the  soul,  thus  exhorting  them  to 
desist  from  it.  But  I  have  received  for  answer,  Why  should 
we  desist  ?  Does  not  the  pre-eminence  of  the  clergy  above  the 
laity,  in  point  of  erudition,  depend  upon  this  doctrine  ?  To 
which  I  replied,  that  it  should  seem  from  hence,  that  they 
regarded  not  so  much  the  salvation  of  souls,  as  their  own  pre 
eminence  ;  and  that  because  they  had  applied  the  truths  of  the 
Word  to  confirm  their  own  false  principles,  and  thereby  had 
adulterated  them,  they  were  become  angels  of  the  abyss,  called 
Abaddons  and  Apollyons,-Apoc.  ix.  11;  by  whom  are  signified 
the  destroyers  of  the  church  by  a  total  falsification  of  the  Word. 
See  the  explication  thereof,  n.  440,  and  the  memorable  relation, 

11.  566,  in   the  APOCALYPSE  REVEALED.     But   they  answered, 
How  can  this  be  ?     Are  we  not,  by  our  knowledge  of  the  mys 
teries  of  that  doctrine,  oracles  ?     And  do   we   not  from  that 
doctrine  give  answers  as  from  our  sanctuary  ?  wherefore  we  are 
not  Apollyons,  but  Apollos.     On  hearing  this,  I  replied  with 
indignation,  If  ye  are  Apollos,  ye  are  also  Leviathans,  the  first 
class  of  you  are  crooked  Leviathans,  and  the  second  class  of 
you  are  oblong  Leviathans,  whom  God  will  visit  with  his  sharp 
and  great  sword,  Isaiah  xxvii.  1.     But  they  laughed   at  these 
words.     What  is  meant  by  being  visited  and  persishing  by  the 
sword,  may  be  seen  in  the  APOCALYPSE  REVEALKD,  n.  52. 

94.  The  great  arcanum,  why,  unless  a  New  Church  be  esta 
blished  by  the  Lord,  no  flesh  can  be   saved,  is  this;  that  as 
long  as  the  dragon  with  his  crew  remains  in  the  world  of  spirits, 
into  which  he  was  cast  from  heaven,  so  long  no  Divine  Truth, 
united  with  Divine  Good,  can  pass  from  the  Lord  to  men   on 
earth,  but  it  is  either  annihilated  or  perverted,  so  that  salvation 
is  thereby  rendered  impossible  to  be  attained.     This  is  what  is 
meant  in  the  Apocalypse  by  the  following  passage  :  "And  the 
dragon  was  cast  out  into  the  earth,  and  his  angels  were  cast  out 
with  him  /   woe  to  the  inhabitants  of  the  earth  and  the  sea,  for 
the  devil  is  come  down  unto  them,  having  great  wrath  /  and  he 
persecuted  the  woman,  who  brought  forth  a  Son"  chap.  xii.  9, 

12,  13.    But  after  the  dragon  was  cast  into  hell,  xx.  10,  then  it 
was  that  John  saw  the  new  heaven  and  the  new  earth,  and  saw 
the  New  Holy  Jerusalem  coming  down  from  God  out  of  heaven, 
Apoc.  xxi.  1,  2,  &c.     What  is  meant  by  the  dragon,  and  who 
the  dragons  are,  may  be  seen  above,  n.  47. 

XXIL 

95.  That  the  Opening  and  Rejection  of  the  Tenets  of  the  Faith 
of  the  present  Church,  and  the  Revelation  and  Reception  of  the 

220 


DOCTRINE    OF    THE   NEW    CHURCH.  D5 

Tenets  of  the  Faith  of  the  New  Church,  is  meant  by  these 
words  in  the  Apocalypse  :  liHe  that  sat  upon  t/ie  throne  said, 
Behold,  I  make  all  things  New  ;  and  He  said  unto  me.  Write, 

for  these  Words  are  true  and  fait] if ul,"  chap,  xxi.  5. 

v 

BRIEF   ANALYSIS. 

96.  He  that  sat  upon  the  throne,  that  is,  the  Lord,  said 
these  things  unto  John,  when  lie  saw  the  ISTew  Jerusalem  coming 
down  from  God  out  of  heaven.  That  by  the  New  Jerusalem  is 
meant  a  New  Church,  will  be  shown  in  the  following  chapter. 
The  reason  why  the  falsities  of  the  tenets  of  the  faith  of  the 
present  church  must  tirst  be  opened  and  rejected,  before  the 
truths  of  the  tenets  of  the  New  Church  can  be  revealed  and 
received,  is,  because  they  do  not  agree  together,  no  not  in  one 
single  point  or  particular  ;  for  the  tenets  of  the  present  church 
are  founded  upon  a  faith,  in  which  it  is  unknown  whether  there 
be  any  essential  of  the  church,  or  not.  Now  the  essentials  of 
the  church,  which  conjoin  themselves  with  a  faith  directed  to 
one  God,  are  charity,  good  works,  repentance,  and  a  life  ac 
cording  to  the  Divine  laws ;  and  forasmuch  as  these  together 
with  faith  affect  and  move  the  human  will  and  thought,  they 
conjoin  man  to  the  Lord,  and  the  Lord  to  man.  Since,  there 
fore,  none  of  these  essentials  enter  into  the  faith  of  the  present 
church  at  its  tirst  advent,  which  is  called  the  act  of  justifi 
cation,  it  cannot  possibly  be  known  whether  this  faith  be  in 
man,  or  not,  consequently  whether  it  be  anything,  or  only  an 
idea  of  something  ;  for  it  is  said,  that  man  in  the  act  of  justifi 
cation  is  like  a  stock  or  a  stone,  and.that  he  can  neither  will, 
think,  co-operate,  no,  nor  even  apply  or  accommodate  himself  to 
the  reception  thereof  in  the  smallest  degree,  see  above  n.  15, 
(c)  (d).  Since,  therefore,  the  case  is  such,  that  no  one  can 
guess,  much  less  know,  whether  that  faith  be  in  him,  and  thus 
whether  it  be  in  him  like  a  painted  flower,  or  like  a  flower  grow 
ing  in  a  tield ;  or  whether  it  be  like  a  bird  flying  by  him,  or 
like  a  bird  that  has  built  her  nest  in  him  ;  I  ask  by  what 
tokens  or  signs  is  this  to  be  known  ?  If  it  be  answered,  that 
it  is  to  be  known  by  charity,  good  works,  repentance,  and  ex 
ercises  of  the  law,  which  follow  after  this  faith,  and  yet  have 
no  connection  with  it ;  I  leave  it  to  men  of  sense  to  determine, 
whether  things,  that  have  no  connection  with  faith,  can  pos 
sibly  be  proper  signs  and  evidences  thereof;  for  this  faith  of 
theirs,  they  say,  is  neither  preserved  nor  retained  by  the 
above-mentioned  works  of  charity,  see  above,  n.  12,  (m)  (n). 
From  what  has  been  said  we  may  draw  the  following  conclusion, 
namely,  that  in  the  faith  of  the  present  day  there  exists  nothing 
of  the  church,  and  consequently  that  it  is  not  anything,  but 
onlv  an  idea  of  something.  Since  then  this  faith  is  of  such  a 

221 


97 99  A   BKIEF   EXPOSITION    OF    THE 

nature,  it  is  deservedly  to  be  rejected,  yea,  it  rejects  itself,  as  a 
thing  that  bears  no  relation  to  a  church. 

97.  But  widely  different  is  the  case  with  the  tenets  or  doc- 
trinals  of  the  New  Church  ;  these  are  all  essentials,  in  each  of 
which  there  is  heaven  and  the  church ;  and  they  regard  this  as 
their  end,  namely,  that  man  may  be  in  the  Lord,  and  the  Lord  in 
man,  according  to  His  own  words  in  John,  chap.  xiv.  20 ;  and 
chap.  xv.  4,  5,  6.     It  is  this  conjunction  alone  which  constitutes 
the  Christian  Church.     From  these  few  observations   it  may 
clearly  appear  what  is  meant  by  these  words  of  the  Lord :  "He, 
that  sat  upon  the  throne  said,  behold  I  make  all  things  new  ; 
and  He  said,  write :  for  these  words  are  true  and  faithful" 

98.  The  sole  reason  why  the  Christian  world  has  fallen  into 
a  faith,  which  has  put  away  from  itself  all  the  truths  and  goods 
of  heaven  and  the  church,  even  to  the  separation  thereof,  is  be 
cause  they  have  divided  God  into  three  persons,and  have  not  be 
lieved  the  Lord  God  the  Saviour  to  be  one  with  God  the  Father, 
and  thus  have  not  approached  Him  immediately  ;  when  never 
theless  He  alone  as  to  His  Humanity  is  essential  Divine  Truth, 
"  which  is  the  Word,  which  was  God  with  God,  and  is  the  true 
Light  which  enlighteneth  every  man;  and  became  flesh,"  John.  i. 
1,  "2,  9,    14.     That  He  is  essential  truth,  and  thus  essential 
light,  is  also  testified  in  other  places  ;  for  He  says,  "/  am  the, 
Light  of  the  world,"  John  viii.  22  ;  chap.  ix.  5.  And  in  another 
place,  u  While  ye  have  the  Light,  believe  in  the  Light,  that  ye 
may  be  the  children  of  Light.    lam  come  a  Light  into  the  world, 
that  whosoever  believeth  inMe,  may  not  abide  in  darkness"  John 
xii.  36,  46.     In  the  Apocalypse,  "7  am  Alpha  and  Omega,  the 
Beginning  and  the  En<l,  the  First,  and  the  Last,  the  Bright  and 
Morning  Star"  chap.  xxii.  13,  16.  And  in  Matthew,"  WhenJe- 
su$  was  transformed,  His  face  shone  as  the  sun,  and  His  raiment 
became  as  the  light,"  chap.  xvii.  12.     Hence  it  appears  why  and 
whence  this  imaginary  faith  came  into  the  world,  namely,  be 
cause  they  have  not  approached  the  Lord.    And  I  can,  from  all 
my  experience,  as  well  as  from  positive  assurance  from  heaven, 
with  the  utmost  certainty  declare,  that  it  is  impossible  to  derive 
a  single  genuine  theological  truth  from  any  other  source  than 
from  the  Lord  alone ;  nay,  that  to  derive  it  from  any  other 
source  is  as  impossible,  as  it  is  to  sail  from  England  or  Holland 
to  the  Pleiades,  or  to  ride  on  horseback  from  Germany  to  Orion 
in  the  skv. 

XXTTL 

99.  That  the  New  Church  about  to  be  established  by  the  Lord, 
is  the  New  Jerusalem,  treated  of  in  the  Apocalypse,  chap.  xxi. 
and  xxii.  which  is  there  called  the  Bride  and  the  Wife  of  the 
Lamb. 
222 


DOCTRINE    OF   THE    NEW    CHURCH.  100 


BRIEF   ANALYSIS. 

100.  The  reason  why  the  New  Church  is  meant  by  the  New- 
Jerusalem  coming  down  from  God  out  of  heaven,  Apoc.  xxi.,  is, 
because  Jerusalem  was  the  metropolis  of  the  land  of  Canaan, 
and  therein  was  the  temple  and  the  altar,  and  there  also  the 
sacrifices  were  offered,  consequently  Divine  worship  was  there 
performed,  which  every  male  throughout  the  land  was  required 
to  attend  three  times  a-year.  A  further  reason  is,  because  the 
Lord  was  in  Jerusalem,  and  taught  in  its  temple,  and  afterwards 
glorified  His  Humanity  there  ;  hence  it  is,  that  by  Jerusalem  is 
signified  the  church.  That  by  Jerusalem  is  meant  the  church, 
is  very  clear  from  the  prophecies  in  the  Old  Testament  con 
cerning  a  New  Church  to  be  established  by  the  Lord,  wherein 
it  is  called  Jerusalem.  I  shall  only  adduce  the  following  pas 
sages,  from  which  any  one  of  interior  reason  may  see,  that  by 
Jerusalem  is  meant  the  church  :  "Behold  I  create  antw  heaven 
and  a  new  earth,  and  the  former  shall  not  be  remembered;  beJtold 
I  will  create  Jerusalem  an  exultation ,  and  her  people  a  gladness, 
that  I  may  exult  over  Jerusalem,  and  be  glad  over  My  people. 
Then  the  wolf  and  the  lamb  shall  feed  together :  they  shall  not  do 
evil  in  all  the  mountain  of  My  holiness"  Isa.  Ixv.  IT,  18,  19,  25. 
"For  Zion's  sake  1  will  not  be  silent,  and  for  Jerusalem's  sake 
I  will  not  rest,  until  her  righteousness  goeth  forth  as  splendor,  and 
her  salvation  as  a  lamp  that  burneth.  Then  the  Gentiles  shall  see 
thy  righteousness, and  all kings  thy  glory;  and  thoushaltbe  called 
~by  a  new  name,  which  the  mouth  of  Jehovah  shallutter;  and  thou 
shalt  be  a  crown  of  beauty,  and  a  diadem  of  a  kingdom,  in  the 
hand  of  thy  God.  Jehovah  shall  be  well  pleased  in  thee,  and  tliy 
land  shall  be  married.  Behold  thy  salvation  shall  come,  behold 
His  reward  is  with  Him  :  and  they  shall  call  them  the  people  of 
holiness,  the  redeemed  of  Jehovah  ;  and  thou  shalt  be  called  a  city 
sought  out,  not  deserted"  Isaiah  Ixii.  1  to  4,  11,  12.  "  Awake, 
awake,  put  on  thy  strength,  0  Zion  /  put  on  the  garments  of  thy 
beauty,  0  Jerusalem,  the  city  of  holiness  /  for  henceforth  there 
shall  no  more  corns  into  thee  the  uncircumcised  and  the  unclean. 
Shake  thyself  from  the  dust,  arise,  sit  down,  O  Jerusalem.  The 
people  shall  know  my  name  in  that  day  j  for  I  am  he  that  dotli 
speak,  behold  it  is  I.  Jehovah  hath  comforted  His  people,  He 
hath  redeemed  Jerusalem,  Isaiah  lii.  1,2,  6,  9.  "  Shout  with  joy, 
0  daughter  of  Zion,  be  glad  with  all  thy  heart,  0  daughter  of 
Jerusalem'  the  king  of  Israel  is  in  the  midst  q£  thee  ;  fear  not 
evil  any  more  y  he  will  be  glad  over  thee  with  joy,  he  will  rest 
in  thy  love,  he  will  rejoice  over  thee  with  shouting  ;  I  will  make 
you  a  name  and  a  praise  am,ong  all  the  people  of  the  earth," 
Zeph.  iii.  14  to  17,  20.  "  Thus  saith  Jehovah,  thy  Redeemer^ 
saying  to  Jerusalem,  thou  shalt  be  inhabited,"  Isaiah  xliv.  24, 
26.  "  Thus  saith  Jehovah,  I  will  return  to  Zion,  and  dwell  in 


100  A    BRIEF    EXPOSITION    OF    THE 

the  midst  of  Jerusalem,  whence  Jerusalem  shall  be  called  the  city 
of  truth,  and  the  mountain  of  Jehovah  Zeboath  the  mountain  of 
holiness"  Zech.  viii.  3,  20  to  23.    "Then  shall  ye  know  that  I  am 
Jehovah  your  God,  dwelling  in  Zion,  the  mountain  of  holiness, 
and  Jerusalem  shall  be  holiness.  And  it  shall  come  to  pass  in  that 
day,  that  the  mountains  shall  drop  down  with  new  wine,  and  the 
hills  shall  flow  with  milk,  and  Jerusalem  shall  sit  fast  from 
generation  to  generation"  Joel  iv.  17  to  21.  "  In  that  day  shall 
the  branch  of  Jehovah  be  beauty  and'  glory  /  and  it  shall  come  to 
pass  that  he  that  is  left  in  Zion,  and  he  that  remaineth  in  Je 
rusalem,  shall  be  called  holy,  everyone  that  is  written  for  life  in 
Jerusalem,"  Isaiah  iv.  2,  3.  "  In  the  last  days  the  mountain  of 
the  house  of  Jehovah  shall  be  established  as  the  head  of  the  moun 
tains,  for  out  of  Zion  shall  go  forth  doctrine,  and  the  word  of 
Jehovah  from  Jerusalem"  Micah  iv.  1,  2,  8.     "At  that  time 
they  shall  call  Jerusalem  the  throne  of  Jehovah,  and  all  nations 
shall   be   gathered  to  Jerusalem,  for   the  name    of  Jehovah, 
neither  shall  they  go  any  more  after  the  confirmation  of  their 
own  evil  heart"  Jer.  iii.  17.     "Look  upon  Zion,  the  city  of  our 
stated  feasts,  let  thine  eyes  see  Jerusalem,  a  quiet  habitation,  a 
tabernacle  that  shall  not  be  taken  down  •  the  nails  thereof  shall 
never  be  removed,  and  the  cords  thereof  shall  not  be  broken" 
Isaiah  xxxiii.  20  ;  not  to  mention  other  passages,  as  Isaiah  xxiv. 
3  ;  chap,  xxxvii.  32  ;  chap.  Ixvi.  10  to  M  ;  Zech.  xii.  3,  6  to  10  ; 
chap.  xiv.  8,  11,  12,  21 ;  Malachi  iii.  2,  4 ;  Psalm  cxxii.  1  to  7  ; 
Psalm  cxxx.  4,  5,  6.     That  by  Jerusalem  in  the  above  passages 
is  meant  a  church  to  be  established  by  the  Lord,  and  not  the 
Jerusalem  inhabited  by  the  Jews,  is  plain  from  every  particular 
of  the  description  therein  ;  as  that  Jehovah  God  was  about  to 
create  a  new  heaven  and  a  new  earth,  and  also  a  Jerusalem  at 
the  same  time  ;  and  that  this  Jerusalem  would  be  a  crown  of 
beauty,  and  a  diadem  of  a  kingdom  ;  that  it  is  to  be  called 
holiness,  and  the  city  of  truth,  the  throne  of  Jehovah,  a  quiet 
habitation,  a  tabernacle  that  shall  not  be  taken  down  ;  that  the 
wolf  and  the  lamb  shall  feed  together  therein,  and  that  the 
mountains  shall  drop  down  with  new  wine,  and  the  hills  flow 
with  milk,  and  that  it  should  remain  from  generation  to  gene 
ration  ;  besides  other  circumstances,  as  respecting  the  people 
therein,  that  they  should  be  holy,  all  written  for  life,  and  should 
be  called  the  redeemed  of  Jehovah.  Moreover,all  those  passages 
treat  of  the  coming  of  the  Lord,  and  particularly  of  His  second 
coming,  when  Jerusalem  shall  be  such  as  is  there  described ;  for 
heretofore  she  has  not  been  married,  that  is,  has  not  been  the 
bride  and  the  wife  of  the  Lamb,  as  the  New  Jerusalem  is  said  to 
be  in  the  Apocalypse.     The  former  or  present  church  is  meant 
by  Jerusalem  in  Daniel,  and  its  commencement  is  there  de 
scribed  in  these  words  :  "  Know  therefore  and  understand,  that 
from  the  going  forth  of  the  Word,unto  the  restoring  and  building 
224 


DOCTRINE    OF   THE   NEW    CHURCH.  101,    102 

of  Jerusalem,  even  unto  Messiah  the  Prince,  shall  be  seven  weeks; 
afterwards  in  sixty  and  two  weeks  it  shall  be  restored,  and-  the 
street  and  the  ditch  shall  be  "built,  but  in  distress  of  times"  chap, 
ix.  25.  But  its  end  is  described  by  these  words  :  "At  length 
upon  the  bird  of  abominations  shall  be  desolation,  and  even  to  the 
consummation  and  decision  it  shall  drop  upon  the  devastation" 
verse  27.  This  last  passage  is  alluded  to  in  the  following  words 
of  the  Lord  in  Matthew  :  "  When  ye  shall  see  the  abomination 
of  desolation  foretold  by  Daniel  the  prophet,  standing  in  the  holy 
place,  let  him  that  readeth  note  it  well,"  chap.  xxiv.  15.  That 
Jerusalem  in  the  places  above  adduced,  does  not  mean  the 
Jerusalem  inhabited  by  the  Jews,  may  appear  from  those  places 
in  the  Word,  where  it  is  said  of  that  city  that  it  was  entirely 
destroyed,  and  that  it  was  to  be  destroyed,  as  in  Jer.  v.  1  ; 
chap.  vi.  7;  chap.  vii.  17,  18,  &c.;  chap.  viii.  6,  7,  8,  &c.;  chap. 
ix.  10,  11,  13,  &c.;  chap.  xiii.  9,  10,  14 ;  chap.  xiv.  16 ;  Lament, 
i.  8,  9,  17  ;  Ezek.  iv.  1  to  the  end ;  chap.  v.  9  to  the  end  ;  chap, 
xii.  18,  19  ;  chap.  xv.  6,  7,  8 ;  chap.  xvi.  1  to  63  ;  chap,  xxiii.  1 
to  40  ;  Matt,  xxiii.  37,  38 ;  Luke  xix.  41  to  44  ;  chap.  xxi.  20, 
21,  22  ;  chap,  xxiii.  28,  29,  30 ;  besides  many  other  passages  ; 
and  also  where  it  is  called  Sodom,  as  in  Isa.  iii.  9  ;  Jer.  xxiii. 
14 ;  Ezek.  xvi.  46,  4S  ;  and  in  other  places. 

101.  That  the  church  is  the  Lord's,  and  that  by  virtue  of  a 
spiritual  marriage,  which  is  that  of  good  and  truth,  the  Lord  is 
called  the  Bridegroom  and  the  Husband,  and  the  church  the 
bride  and  the  wife,  is  known  among  Christians  from  the  Word, 
particularly  from  the  following  passages  :  John  said  of  the  Lord, 
"He  that  hath  the  bride  is  the  Bridegroom,  but  the  friend  of  the 
Bridegroom  is  he  who  standeth  and  hear  eth.  Him,  andrejoiceth 
because  of  the  Bridegroom's  voice,"  John  iii.  29.     "  Jesus  said, 
while  the  Bridegroom  is  with  them,  the  children  of  the  marriage 
cannot  fast,"  Matt.  ix.  15.     Mark  ii.  19,  20.     Luke  v.  34,  35. 
"I  saw  the  holy  city, New  Jerusalem,  coming  down  from  God  out 
of  heaven,  prepared  as  a  bride  adorned,  for  her  husband  "Apoc. 
xxi.  2.  "The  angel  said  unto  John,  oome,  and  I  will  show  thee 
the  bride,  the  Lamb's  wife;  and  from  a  mountain  he  showed  him 
the  holy  city  Jerusalem"  Apoc.  xxi.  9.    "The  time  of  the  mar 
riage  of  the  Lamb  is  come,  andHis  wife  hath  made  herself  ready ; 
blessed  are  they  who  are  called  unto  the  marriage  supj_>cr  of  the 
£#m5,"Apoc.  xix.  7, 9.    "I  am  the  Root  andOjf spring  of  David, 
the  Bright  and  Morning  Star.     The  spirit  and  the  bride  say^ 
Come  •  and  let  him  who  heareth  say,   Come  ;  and  him  that  is 
athirst,  let  him  come :  and  whosoever  will,  let  him  take  the  water 
of  life  freely,"  Apoc  xxii.  16,  17. 

XXIY 

102.  That  the  Faithof  the  New  Church  cannot  by  any  means 
!>e  together  with  the  Faith  of  the  former  Church,  and   that,   in 

[15]  225 


103  A   BRIEF   EXPOSITION    OF   THE 

case  they  be  together,  such  a  collision  and  conflict  will  ensue, 
as  to  destroy  every  thing  relating  to  the  Church  in  man. 


BRIEF   ANALYSIS. 

103.  The  reason  why  the  faith  of  the  New  Church  cannot 
by  any  means  be  together  with  the  faith  of  the  former  or  pre 
sent  church,  is,  because  they  do  not  agree  together  in  one  third, 
no,  nor  even  in  one  tenth  part.  The  faith  of  the  former  church 
is  described  in  the  Apocalypse,  chap,  xii.,  by  the  dragon,  but 
the  faith  of  the  New  Church  by  the  woman  surrounded  with 
the  sun,  having  upon  her  head  a  crown  of  twelve  stars,  whom 
the  dragon  persecuted,  and  at  whom  he  cast  water  as  a  flood, 
that  he  might  swallow  her  up,  see  above,  n.  87  to  90.  These 
two  cannot  be  together  in  one  city,  much  less  in  one  house, 
consequently  they  cannot  be  together  in  one  mind  ;  or  should 
they  be  together,  the  unavoidable  consequence  must  be,  that 
the  woman  would  be  continually  exposed  to  the  rage  and  insa 
nity  of  the  dragon,  and  in  fear  lest  lie  should  devour  her  son  ; 
for  it  is  said  in  the  Apocalypse,  chap,  xii.,  that  the  dragon  stood 
before  the  woman  who  was  ready  to  be  delivered,  in  order  to 
devour  her  child,  and  that  the  woman,  after  she  had  brought 
forth  the  man-child,  fled  into  the  desert,  verses  1,  4.  6, 14  to  17. 
The  faith  of  the  former  church  is  a  faith  of  the  night,  for 
human  reason  has  no  perception  of  it ;  wherefore  it  is  also  said, 
that  the  understanding  must  be  kept  in  obedience  thereunto  ; 
nay,  it  is  not  even  known  whether  it  be  within  man  or  without 
him,  because  nothing  of  man's  will  and  reason  enters  into  it, 
no,  nor  charity,  good  works,  repentance,  the  law  of  the  deca 
logue,  with  many  other  things  which  realty  exist  in  the  mind  ot 
man.  That  this  is  the  case,  may  be  seen  above,  n.  79,  80,  96, 
97,  98.  But  the  faith  of  the  New  Church  enters  into  a  conju- 
gial  covenant  with  all  these,  and  conjoins  itself  to  them  ;  and 
being  thus  in  the  heat  of  heaven,  it  is  also  in  the  light  thereof, 
and  is  a  faith  of  light.  Now  a  faith  of  night  and  a  faith  of 
light  can  no  more  be  together,  than  an  owl  and  a  dove  in  one 
nest ;  for  in  such  case  the  owl  would  lay  her  eggs,  and  the  dove 
hers,  and  after  sitting,  the  young  of  both  would  be  hatched, 
and  then  the  owl  would  tear  in  pieces  the  young  of  the  dove, 
and  would  give  them  to  her  own  young  for  food  ;  for  an  owl  is 
a  bird  of  prey.  There  is  a  further  reason  why  the  faith  of  the 
former  church  and  the  faith  of  the  New  Church  cannot  possi 
bly  be  together,  and  that  is,  because  they  are  heterogeneous : 
for  the  faith  of  the  former  church  springs  from  an  idea  ol 
three  Gods,  see  n.  30  to  38,  but  the  faith  of  the  New  Church 
from  the  idea  of  one  God  ;  and  as  there  hence  arises  a  hetero 
geneity  or  repugnance  to  each  other,  there  must  inevitably, 
supposing  them  to  be  together,  be  such  a  collision  and  conflict, 
226 


DOCTRINE    OF    THE    NEW    CHURCH.  104 106 

as  would  prove  fatal  to  every  thing  relating  to  tlie  church ;  or, 
in  other  words,  man  would  either  fall  into  a  delirium,  or  into  a 
state  of  insensibility  as  to  spiritual  things,  until  at  length  he 
would  scarcely  know  what  the  church  is,  or  whether  there  he 
any  church  at  all.  From  what  has  been  said,  it  follows,  that 
they  who  have  confirmed  themselves  in  the  faith  of  the  old 
church,  cannot,  without  endangering  their  spiritual  life,  embrace 
the  faith  of  the  New  Church,  until  they  first  have  narrowly  ex 
amined,  rejected,  and  thus  extirpated  the  former  faith,  together 
with  its  young  or  eggs,  that  is  to  say,  its  tenets  ;  the  nature  of 
which  has  been  already  shown  in  the  foregoing  pages,  parti 
cularly  at  n.  64  to  69. 

104.  The  like  would  happen  if  a  person  should  embrace  the 
faith  of  the  ]STewr  Church,  and  retain  the  faith  of  the  old  church 
concerning  the  imputation  of  the  righteousness  or  merit  of  the 
Lord  ;  for  from  this,  as  from  their  root,   all  the  tenets  of  the 
former  church,  like  so  many  young  shoots,  have  sprung  forth. 
Supposing  this  to  be  the  case,  it  would  comparatively  be  like  a 
person  extricating  himself  from  three  heads  of  the  dragon,  and 
becoming  entangled  in  his  four  remaining  ones  ;  or  like  a  person 
flying  from  a  leopard,  and  meeting  with  a  lion  ;  or  like  a  person 
escaping  out  of  a  pit  where  there  is  no  water,  and  falling  into  a 
pit  full  of  water,  and  being  drowned.     That  this  is  the  case, 
will  be  seen  after  the  exposition  of  the  following  lemma,  where 
something  will  be  advanced  concerning  imputation. 

XXV. 

105.  That  the  Roman  Catholics  at  this  day  know  nothing  of 
the  Imputation  of  the  Merit  of  Christ,  and  of  Justification  by 
Faith  therein,  into  which  their  Church  was  formerly  initiated) 
because  it  is  entirely  concealed  under  their  external  Forms  of 
Worship,  which  are  numerous  ;  for  which,  reason,  therefore,  if 
they  recede  but  in  part  from  their  external  forms  of  Worship, 
and  immediately  approach  God  the  Saviour  Jesus  *Christ,  and 
administer  the  Holy   Eucharist   in   both    kinds,  they   may    be 
brought  into  the  New  Jerusalem,  or  the   New  Church   of  the 
Lord,  more  easily  than  the  Reformed. 

BRIEF    ANALYSIS. 

106.  That  the  primates  and  rulers  of  the  Romish  church,  at 
their  consecration  to  the  ministry,  swrear  to  observe  the  decrees 
of  the  council  of  Trent,  appears  from  the  bull  of  Pope  Pius  TV., 
where,  in  the  form  of  the  oath  of  their  profession  of  faith,  dated 
the  18th  of  November,  1564,  we  h'nd   these  words  :  "  I  firmly 
believe  and  prof  ess  all  and  every  thing  contained  in  the  creed  used 
by  the  holy  church  of  Rome;  and  I  receive, without  any  doubt,  all 
such  things  as  are  maintained  and  declared  in  her  holy  canons* 

227 


107  A    BRIEF   EXPOSITION    OF   TOE 

and  general  councils,  and  especially  ~by  the  most  holy  council  of 
Trent  y so  help  mcGod"  That  they  also  bind  themselves  by  an  oath 
to  believe  and  profess  what  the  council  of  Trent  has  established, 
concerning  the  imputation  of  the  merit  of  Christ,  and  justitica 
tion  by  faith  therein,  is  evident  from  these  words  in  the  same 
bull :  "I  embrace  and  receive  all  and  everything,  which  has  been 
determined  and  declared  in  the  most  holy  council  of  Trent,  con 
cerning  m^iginal  sin  and  justification  ;"  what  these  are,  may  be 
seen  from  the  extracts  taken  from  that  council,  see  above,  n.  3, 
4,  5,  6,  7,  8.  From  these  principles  established  in  that  council, 
the  following  consequences  have  been  drawn,  namely,  u  That 
the  Roman  Catholics,  previous  to  the  Reformation,  held  pro 
cisely  the  same  doctrines  as  the  Reformed  have  done  subsequent 
thereto,  with  respect  to  the  imputation  of  the  merit  of  Christ, 
and  justification  by  faith  therein,  only  with  this  difference,  that 
they  conjoined  the  same  faith  with  charity  and  good  works," 
see  above,  n.  19,  20.  Also,  "  That  the  leading  Reformers,  Lu 
ther,  Melancthon,  and  Calvin,  retained  all  the  tenets  concern 
ing  the  imputation  of  the  merit  of  Christ,  and  justification  by 
faith,  just  as  they  then  were  and  had  been  held  by  the  Roman 
Catholics  ;  but  that  they  separated  charity  and  good  works  from 
that  faith,  and  declared  them  to  have  no  saving  efficacy,  to  the 
intent  that  they  might  be  severed  from  the  Roman  Catholics, 
as  to  the  very  essentials  of  the  church,  which  are  faith  and 
charity,"  see  above,  n.  21,  22,  23.  Moreover,  "  That  neverthe 
less  the  aforesaid  leading  Reformers  adjoined  good  works,  and 
even  conjoined  them,  to  their  faith,  but  at  the  same  time  con 
sidered  man  as  a  passive  subject ;  whereas  the  Roman  Catholics 
regarded  him  as  an  active  subject ;  and  that  after  all,  there 
actually  is  a  conformity  of  sentiment  between  both  the  one  and 
the  other,  as  to  faith,  works,  and  merits,"  see  above,  n.  2±  to 
29.  From  what  has  been  shown,  then,  it  is  evident,  that  this 
faith  is  a  faith  which  the  Roman  Catholics  swear  to  observe, 
equally  as  well  as  the  Reformed. 

107.  Nevertheless  this  faith  is  so  far  obliterated  among  the 
Roman  Catholics  at  this  day,  that  they  scarcely  know  a  syllable 
about  it ;  not  that  it  has  been  reprobated  by  any  Papal  decree, 
but  because  it  has  been  concealed  by  the  externals  of  worship, 
such  as  the  adoration  of  Christ's  vicar,  the  invocation  of  saints, 
the  veneration  of  images,  and  moreover  by  such  things  as,  from 
being  accounted  holy,  affect  the  senses,  as  masses  in  an  unknown 
ongue,  garments,  lights,  incense,  pompous  processions  ;  also 
mysteries  respecting  the  eucharist ;  by  these  things,  and  others 
of  alike  nature,  faith  justifying  by  the  imputation  of  the  merit 
of  Christ,  although  a  primitive  tenet  of  the  Romish  church,  haa 
been  so  removed  out  of  sight,  and  withdrawn  from  the  memory, 
that  it  is  like  something  buried  in  the  earth,  and  covered  over 
with  a  stone,  which  the  monks  have  seta  watch  over,  to  prevent 
228 


DOCTRINE    OF   THE    NEW    CHURCH.  108,  109 

its  being  dug  up  and  revived  ;  for  were  it  revived,  the  belief  of 
their  possessing  a  supernatural  power  of  forgiving  sins,  and  thus 
of  justifying,  sanctifying,  and  bestowing  salvation,  would  cease, 
and  therewith  all  their  sanctity,  pre-eminence,  and  prodigious 
gains. 

108.  The  first  reason  why  the  Roman  Catholics  may  be 
brought  into  the  New  Jerusalem,  or  New  Church,  more  easily 
than  the  Reformed,  is,  because  the  faith  of  justification  by  the 
imputation  of  the  merit  of  Christ,  which  is  an  erroneous  faith, 
and*  cannot  be  together  with  the  faith  of  the  New  Church  (see 
n.  102  to  104),  is  with  them  obliterated,  and  is  like  to  be  still 
more  fully  so  ;  whereas  it  is  as  it  were  engraven  upon  the 
Reformed,  inasmuch  as  it  is  the  principal  tenet  of  their  church. 
A  second  reason  is,  because  the  Roman  Catholics  entertain  an 
idea  of  Divine  Majesty  belonging  to  the  Humanity  of  the  Lord, 
more  than  the  Reformed  do,  as  is  evident  from  their  most  devout 
veneration  of  the  host.  A  third  reason  is,  because  they  hold 
charity,  good  works,  repentance,  and  attention  to  amendment 
of  life,  to  be  essentials  of  salvation,  and  these  are  also  essentials 
of  the  New  Church ;  but  the  case  is  otherwise  with  the  Re 
formed,  who  are  confirmed  in  faith  alone  ;  with  these  the  above 
are  neither  regarded  as  essentials  nor  formalities  belonging  to 
faith,  and  consequently  as  not  at  all  contributing  to  salvation. 
These  are  three  reasons,  why  the  Roman  Catholics,  if  they 
approach  God  the  Saviour  Himself,  not  mediately  but  imme 
diately,  and  likewise  administer  the  holy  eucharist  in  both 
kinds,  may  more  easily  than  the  Reformed  receive  a  living  faith 
in  the  room  of  a  dead  faith,  and  be  conducted  by  angels  from 
the  Lord  to  the  gates  of  the  New  Jerusalem  or  New  Church, 
and  be  introduced  therein  with  joy  and  shouting. 


109.  The  imputation  of  the  righteousness  or  merits  of 
Christ,  enters  at  this  day  like  a  soul  into  the  whole  system  of 
theology  throughout  the  Reformed  Christian  world.  It  is  from 
imputation  that  faith,  which  is  therein  accounted  the  only 
medium  of  salvation,  is  affirmed  to  be  righteousness  before  God, 
see  above,  n.  11  (d) ;  and  it  is  from  imputation  that  man,  by 
means  of  that  faith,  is  said  to  be  clothed  with  the  gifts  of 
righteousness,  as  a  king  when  elected  is  invested  with  the 
insignia  of  royalty.  But  nevertheless  imputation,  from  the 
mere  assertion  that  a  man  is  righteous,  effects  nothing,  for  it 
passes  only  into  the  ears,  and  does  not  operate  in  man,  unless 
the  imputation  of  righteousness  be  also  the  application  of 
righteousness  by  its  being  communicated  and  so  induced.  This 
follows  from  its  effects,  which  are  said  to  be  the  remission  of 
sins,  regeneration,  renovation,  sanctification,  and  accordingly 

229 


109,    110  A    BRIEF    EXPOSITION    OF    THE 

salvation.  It  is  asserted  further,  that  by  means  ot  that  faith 
Christ  dwells  in  man,  and  the  Holy  Spirit  operates  in  him,  and 
that  hence  the  regenerate  are  not  only  called  righteous,  but  are 
in  reality  such.  That  not  only  the  gifts  of  God,  but  likewise 
Christ  Himself,  yea,  all  the  Holy  Trinity,  dwells  by  faith  in  the 
regenerate,  as  in  their  temples,  see  above,  n.  15  (!);  and  that 
man,  both  in  regard  to  person  and  works,  is  righteous,  and 
pronounced  to  be  so,  see  above,  n.  11  (e);  from  which  it  clearly 
follows,  that  by  the  imputation  of  Christ's  righteousness  is 
meant  its  application,  and  thereby  its  being  induced,  by  virtue 
of  which  man  is  made  partaker  thereof.  Now,  as  imputation 
is  the  root,  the  beginning,  and  the  foundation  of  faith,  and  al' 
its  operations  towards  salvation,  and  hence  is  as  it  were  the 
sanctuary  or  sacred  recess  in  the  Christian  temples  at  this  day, 
it  is  necessary  to  subjoin  here  something  relative  to  IMPUTATION 
by  way  of  corollary  ;  but  this  shall  be  distinctly  arranged  under 
propei-  articles  in  the  folio  wing  order  :  I.  That  to  every  one  after 
death  is  imputed  the  evil  in  which  he  is,  and  in  like  manner  the 
go<>d.  II.  That  the  induction  or  translation  of  the  good  of  one 
person  into  another,  is  a  thing  impossible.  III.  That  a  faith  ot 
the  imputation  or  application  of  the  righteousness  or  merits  of 
Christ,  is,  inasmuch  as  such  imputation  or  application  is  impos 
sible,  an  imaginary  faith. 

110.     I.  THAT  TO  EVERY  ONE,  AFTER  DEATH,  is  IMPUTED  THE 

EVIL    IN  WHICH  HE  IS,  AND  IN  LIKE  MANNER  THE  GOOD.       Ill  Ordei 

to  illustrate  this  with  some  degree  of  evidence,  it  shall  be  con 
sidered  under  the  following  distinctions.  1.  That  every  one  has  a 
proper  life  of  his  own.  2. That  the  life  of  every  one  remains  with 
him  after  death.  3.  That  to  the  evil  person  is  then  imputed  the 
evil  of  his  life,  and  that  to  the  good  person  is  imputed  the  good 
of  his  life.  First)  that  every  one  has  a  proper  life  of  his  own, 
consequently  a  life  distinct  from  that  of  another,  is  well  known. 
For  there  is  a  perpetual  variety,  and  no  two  things  are  alike  ; 
hence  it  is  that  every  one  has  a  property  that  is  peculiarly  his 
own.  This  manifestly  appears  from  the  faces  of  men,  there  not 
being  one  face  exactly  like  another,  nor  ever  can  be  to  eternity, 
because  there  do  not  exist  two  minds  alike,  and  the  face  is  from 
the  mind,  for  it  is,  as  usually  denominated,  the  type  or  index 
of  the  mind,  and  the  mind  derives  it  origin  and  form  from  the 
life.  Unless  a  man  had  a  proper  life  of  his  own,  as  he  has  a 
mind  and  face  of  his  own,  he  could  not  enjoy  any  life  after 
death  distinct  from  that  of  another;  nay,  heaven  could  not 
exist,  for  this  consists  of  a  perpetual  variety  arising  from  the 
distinct  life  of  each  individual  ;  its  form  solely  proceeds  from 
variety  of  souls  and  minds  disposed  into  such  an  order,  as  to 
co  iPtitute  one  whole ;  and  they  constitute  one  from  that  One, 
whose  life  is  in  the  whole  and  every  particular  there,  as  the 
soul  is  in  man.  Unless  this  were  the  case,  heaven  would  be 
230 


DOCTRINE   OF   THE   NEW    CHURCH.  110 

dispersed,  because  its  form  would  be  dissolved.  The  One  from 
whom  the  life  of  all  and  every  one  proceeds,  and  from  whom 
that  form  coheres  together,  is  the  Lord.  Secondly,  That  the 
life  of  every  one  remains  with  him  after  death,  is  known  in  the 
church  from  the  Word,  and  particularly  from  the  following  pas 
sages  :  i;  The  Son  of  Man  shall  come,  and  then  He  shall  render 
unto  every  one  according  to  his  deeds,"  Matt.  xvi.  27.  "  I  saw 
the  books  opened,  and  all  were  judged  according  to  their 
works,"  Apoc.  xxi.  12,  13.  "  In  the  day  of  judgment  God  will 
render  unto  every  one  according  to  his  works,"  liom.  ii.  6  ; 
2  Cor.  v.  10.  The  works,  according  to  which  it  shall  be  ren 
dered  unto  every  one,  are  the  life,  for  the  life  effects  them,  and 
they  are  according  to  the  life.  Forasmuch  as  it  has  been  granted 
me  for  many  years  past  to  be  in  consort  with  angels,  and  to 
converse  with  those  who  have  departed  from  the  world,  I  can 
testify  as  a  matter  of  certainty,  that  every  one  is  there  examined 
as  to  the  quality  of  his  past  life,  and  that  the  life  which  he  had 
contracted  in  the  world,  abides  with  him  to  eternity.  I  have 
spoken  with  those  who  lived  many  ages  ago,  whose  life  I  was 
acquainted  with  from  history,  and  I  found  them  to  be  similar 
in  quality  to  the  description  given  of  them.  I  have  also  heard 
from  the  angels,  that  no  one's  life  can  be  changed  after  death, 
because  it  is  organized  according  to  his  love  and  faith,  and  hence 
according  to  his  works ;  and  that  if  the  life  were  changed,  the 
organization  would  be  destroyed,  which  never  can  be  done. 
They  further  added,  that  a  change  of  organization  can  only 
take  place  in  the  material  body,  and  by  no  means  in  the  spi 
ritual  body,  after  the  former  is  rejected.  Thirdly,  That  to  the 
eml person  is  then  imputed  the  evil  of  his  life,  and  that  to  the 
good  person  is  imputed  the  good  thereof.  The  imputation  of  evil 
after  death,  does  not  consist  in  accusation,  blame  censtire,  or 
in  passing  judgment,  as  in  the  world  ;  but  the  evil  itself  effects 
this.  For  the  wicked  of  their  own  accord  separate  themselves 
from  the  good,  because  they  cannot  be  together  ;  the  delights 
of  the  love  of  evil  are  in  aversion  to  the  delights  of  the  love  of 
good,  and  delights  exhale  from  every  one,  as  odors  from  every 
vegetable  on  earth  ;  for  they  are  no  longer  absorbed  and  con 
cealed  by  the  material  body  as  before,  but  have  a  free  efflux  into 
the  spiritual  atmosphere  from  their  loves  ;  and  inasmuch  as  evil 
is  there  perceived  as  it  were  in  its  odor,  it  is  this  which  accuses, 
blames,  finds  guilty,  and  judges;  not  before  any  particular 
judge,  but  before  every  one  who  is  in  good  ;  and  this  is  what  is 
meant  by  imputation.  The  imputation  of  good  is  effected  in 
the  same  manner,  and  takes  place  with  those  who  in  the  world 
had  acknowledged  that  every  good  in  them  was  and  is  from  the 
Lord,  and  nothing  thereof  from  themselves.  These,  after  pre- 
para  ion,  are  let  into  the  interior  delights  of  their  own  good, 

231 


Ill  A    BRIEF    EXPOSITION    OF   THE 

and  then  a  way  is  opened  for  them  towards  a  society  in  heaven, 
rkose  delights  are  homogeneous.     This  is  done  by  the  Lord. 

111.  II.  THAT  THE  INDUCTION  OR  TRANSLATION  OF  THE 
GOOD  OF  ONE  PERSON  TO  ANOTHER,  is  A  THING  IMPOSSIBLE. 
The  proof  hereof  may  also  appear  from  the  following  observa 
tions  in  their  order  :  1.  That  every  man  is  born  in  evil.  2.  That 
man  is  led  into  good  through  regeneration  by  the  Lord.  3.  That 
this  is  effected  by  faith  in  the  Lord,  and  by  a  life  according  to 
His  commandments.  4.  Wherefore  the  good  of  one  person  can 
not  by  application  be  transferred  to  another,  and  so  imputed. 
First ^  That  every  man  is  lorn  in  evil,  is  known  in  the  church. 
This  evil  is  said  to  be  hereditary  from  Adam  ;  but  it  is  from  par 
ents,  from  whom  every  one  derives  his  natural  disposition  or  in 
clination  ;  which  is  a  "fact  proved  by  reason  and  experience  ;  for 
likenesses  of  parents  may  be  traced  in  the  faces,  characters,  and 
manners  of  their  children,  and  their  children's  children.  Hence 
families  are  distinguished  by  many,  and  their  propensities  are 
also  judged  of:  wherefore,  the  evils  which  parents  have  con 
tracted,  are  transmitted  by  propagation  to  their  posterity,  and 
manifest  themselves  by  a  certain  inclination  towards  them ; 
hence  are  derived  the  evils  into  which  men  are  born.  Secondly, 
That  man  is  led  into  good  through  regeneration  by  the  Lord. 
That  there  is  such  a  thing  as  regeneration,  and  that  unless  a 
person  is  regenerated,  he  cannot  enter  into  heaven,  is  very 
evident  from  the  Lord's  words  in  John  iii.  3,  5.  That  regene 
ration  is  purification  from  evils,  and  thus  renovation  of  life, 
the  Christian  world  cannot  be  ignorant  of,  for  it  is  even  dis 
cerned  by  reason,  whilst  it  acknowledges  that  every  one  is  born 
in  evil,  and  that  evil  cannot  be  washed  and  wiped  away,  like 
tilth  by  soap  and  water,  but  by  repentance.  Thirdly,  That  this 
is  effected  by  faith  in  the  Lord,  and  by  a  life  according  to  His 
commandments.  The  precepts  of  regeneration  are  five,  as  may 
be  seen  above,  n.  43,  44  ;  among  which  are  these.  That  evils 
ought  to  be  shunned,  because  they  are  of  the  devil  and  from  the 
devil  ;  that  good  actions  ought  to  be  done,  because  they  are 
of  God  and  from  God  ;  and  that  the  Lord  is  to  be  approached, 
that  He  may  lead  us  so  to  do.  Let  every  one  consider  and  weigh 
with  himself,  whether  good  can  be  derived  to  man  from  any  oth 
er  source  ;  and  if  he  is  not  possessed  of  good  he  cannot  be  saved 
Fourthly,  Wherefore  the  good  of  one  person  cannot  by  application 
be  transferred  to  another,  and  so  imputed.  From  what  has  been 
said  above,  it  follows,  that  man  by  regeneration  is  renewed  as  to 
his  spirit,  and  that  this  is  effected  by  faith  in  the  Lord,  accom 
panied  by  a  life  according  to  His  commandments.  Who  does 
not  see,  that  this  renewal  can  only  be  effected  progressively  ; 
nearly  in  like  manner  as  a  tree  takes  root,  and  grows  suc 
cessively  from  a  seed,  and  comes  to  perfection  ?  They  who 
232 


DOCTRINE    OF   THE    NEW    CHURCH.  112,    113 

have  a  different  notion  of  regeneration  and  renovation,  know 
nothing  of  the  state  of  man,  nor  anything  about  evil  and  good, 
as  that  they  are  diametrically  opposite  to  each  other,  and  that 
good  cannot  be  implanted  but  in  proportion  as  evil  is  removed  ; 
neither  do  they  know,  that  so  long  as  any  one  is  in  evil,  he  is 
averse  to  what  is  really  good  ;  wherefore  if  the  good  of  one 
person  were  to  be  applied  and  so  transferred  to  another  who  is 
in  evil,  it  would  be  like  casting  a  lamb  to  a  wolf,  or  fastening  a 
pearl  to  a  hog's  snout.  From  what  has  been  said  it  is  evident, 
that  the  induction  or  translation  of  the  good  of  one  person  into 
another  is  a  thing  impossible. 

112.  111.  THAT  THE  FAITH  OF  IMPUTATION,  OR  APPLICATION  OF 
THE  RIGHTEOUSNESS  OR  MERITS  OF  CHRIST,  is,  INASMUCH  AS  SUCH 
IMPUTATION  OR  APPLICATION  is  IMPOSSIBLE,  AN  IMAGINARY  FAITH. 
That  to  every  one  is  imputed  the  evil  in  which  he  is,  and  in 
like  manner  the  good,  was  demonstrated  above,  n.  110  ;  hence 
it  is  evident,  that  if  by  imputation  is  meant  the  application,  and 
thereby  the  translation,  of  the  good  of  one  person  to  another, 
it  is  a  mere  creature  of  the  imagination.     In  the  world,  merits 
may  be  as  it  were  transcribed  by  men,  that  is,  benelits  may  be 
conferred  on  children  for  the  sake  of  their  parents,  or  on   the 
friends  of  any  favorite  ;  yet  the  good  of  merit  cannot  be  inscribed 
on  their  souls,  but  only  externally  adjoined.  The  like  cannot  rake 
place  with  men  in  respect  to  their  spiritual  life.     This,  as  was 
shown  above,  must  be  implanted,  and  if  not  implanted  by  a  life 
according  to  the  foremeritioned  precepts  of  the  Lord,  man  re 
mains  in  the  evil  in  which  he  was  born  ;  until  this  is  brought  to 
pass,  no  good  can  approach  him,  or  if  it  does,  it  is  instantly  re 
pelled,  and  rebounds  like  an  elastic  ball  falling  on  a  stone,  or  is 
absorbed  like  a  diamond  thrown  into  a  bog.  An  unreformed  man 
is.  as  to  his  spirit,  like  a  panther  or  an  owl,  and  may  be   com 
pared  to  a  thorn  or  a  nettle ;  but  a  regenerate  man  is  like  a 
sheep  or  a  dove,  and  may  be  compared  to  an  olive-tree  or  a  vine. 
Consider  then, I  pray,  if  thou  art  disposed,  how  can  a  man-panther 
be  converted  into  a  man-sheep,  or  an  owl  into  a  dove,  or  a  thorn 
into  an  olive-tree,  or  a  nettle  into  a  vine,  by  any   imputation, 
it'  thereby  is  meant  transcription  ?     In  order  that  conversion 
may  take  place,  must  not  the  ferocious  nature  of  the  panther 
and  the  owl,  and  the  noxious  properties  of  the  thorn  and   the 
nettle,  be  first  removed,  and  thus  the  truly  human  and  inoffen 
sive  properties  be  implanted  ?     By  what  means  this* is  effected, 
the  Lord  also  teaches  in  John,  chap.  xv.  1  to  7. 

113.  To  the  above  shall  be  added  the  following  observations. 
It  is  said  in  the  church,  that  none  can  fulfil  the  law,  especially 
since  whosoever  offends  against  one  commandment  of  the  deca 
logue,  offends  against  all.     This  form  of  speaking,  however,  is 
to  be  taken  in  a  different  sense  from  what  it  seems  to  convey  ; 
for  it  is  to  be  understood  in  this  manner,  that  whosoever  from 

233 


113  A   BKIEF   EXPOSITION   OF   THE 

purpose  [of  the  will]  or  from  confirmation  [of  the  understand 
ing],  acts  in  opposition  to  one  commandment,  acts  in  opposition 
to  the  rest,  inasmuch  as  to  act  thus  from  purpose  or  from  con 
firmation  is  to  deny  that  anything  is  a  sin,  and  he  who  is 
guilty  of  such  denial  of  sin,  makes  light  of  acting  against  all  the 
rest  of  the  commandments.  Who  does  not  know,  that  he  who 
is  a  fornicator  is  not  therefore  a  murderer,  a  thief,  or  a  false 
witness,  nor  even  willing  to  be  such  ?  But  he  who  is  an  adulter 
er  from  purpose  and  confirmation,  makes  light  of  every  thing 
relating  to  religion,  and  consequently  pays  no  regard  to  murders, 
thefts,  and  false  witness,  not  abstaining  from  them  on  account 
of  their  being  sins,  but  for  fear  of  the  law  or  loss  of  character 
The  case  is  similar,  if  a  person  from  set  purpose  or  confirmation 
offends  against  any  other  commandment  of  the  decalogue  ;  he 
then  also  offends  against  the  rest,  because  he  does  not  account 
anything  a  sin.  Just  so  it  is,  also,  with  those  who  are  in  good 
from  the  Lord.  Such  persons,  if  from  their  will  and  un 
derstanding,  or  from  set  purpose  and  confirmation,  they  abstain 
from  one  evil  because  it  is  a  sin,  abstain  from  all,  and  still 
more  if  they  abstain  from  several ;  for  whenever  a  person  ab 
stains,  from  purpose  and  confirmation,  from  any  evil,  because 
it  is  a  sin,  he  is  kept  by  the  Lord  in  the  purpose  of  abstaining 
from  the  rest ;  wherefore  if  through  ignorance,  or  any  pre 
dominant  concupiscence  of  the  body,  he  commits  an  evil,  it 
nevertheless  is  not  imputed  to  him,  inasmuch  as  he  did  not 

Eurpose  it  to  himself,  neither  does  he  afterwards  confirm  it  in 
imself.  A  man  comes  into  this  kind  of  purpose,  if  he  ex 
amines  himself  once  or  twice  a  year,  and  repents  of  the  evil 
he  discovers  in  himself.  It  is  otherwise  with  him  who  never 
examines  himself.  It  is  permitted  to  confirm  what  has  been 
advanced  by  the  following  experience.  I  have  met  with  several 
in  the  spiritual  world,  who  have  lived  like  other  people  in  the 
natural  world,  with  respect  to  ornaments  of  dress,  delicacies  of 
food,  making  interest  of  money  by  trade  and  merchandise,  fre 
quenting  play-houses,  indulging  in  jocose  conversation  on  love 
affairs,  with  other  things  of  a  similar  nature,  and  yet  the  angels 
charged  such  things  as  evils  of  sin  in  some,  and  not  as  evils  in 
others,  declaring  the  latter  innocent,  and  the  former  guilty.  On 
being  asked  the  reason  of  such  distinction,  when  both  had  in 
dulged  in  Uke  practices,  they  replied,  that  they  consider  all 
according  to  their  purpose,  intention,  and  end,  and  distinguish 
them  accordingly ;  and  therefore  that  they  excuse  and  con 
demn  those  \vhom  the  end  excuses  or  condemns,  inasmuch  as 
good  is  the  end  that  influences  all  who  are  in  heaven,  and  evil 
is  the  end  that  influences  all  who  are  in  hell.  From  what  has 
been  said  it  now  plainly  appears,  to  whom  sin  is  imputed,  and 
to  whom  it  is  not  imputed. 

234: 


DOCTRINE    OF    THE    NEW    CliURCH.  114: 

114.  To  the  above  shall  be  added  the  two  following  ME 
MORABLE  RELATIONS,  taken  from  the   APOCALYPSE  REVEALED. 
FIRST.     I  was  once  seized  suddenly  with  a  disease  that  seemed 
to  threaten  my  life ;  my  whole  head  was  oppressed  with  pain  ; 
a  pestilential  smoke  was  let  in  from  the  great  city  called  Sodom 
and  Egypt,  Apoc.  xi.  8 ;  half  dead  with  severe  anguish,  I  ex 
pected  every  moment  to  be  my  last :  thus  I  lay  in  bed  for  the 
space  of  three  days  and  a  half:  my  spirit  was  reduced  to  this 
state,  and  in   consequence  thereof  my  body.     Then  I  heard 
about  me  the  voices  of  persons  saying,  "  Lo!  he  lieth  dead   in 
the  street  of  our  city,  who  preached  repentance  for  the  remis 
sion  of  sins,  and  Christ  the  man  as  the  only  God  ;"   and  they 
asked  several  of  the  clergy,  whether  he  was  worthy  of  burial  ? 
as  was  said  concerning  the  two  witnesses  slain  in  that  city, 
chap.  xi.  8,  9,  10.     And  they  answered,  "  No,  let  him  lie  to  be 
made  a  spectacle  of;"  and  they  passed  to  and  fro,  and  mocked. 
All  this  betel  me  of  a  truth,  whilst  I  was  writing  the  explication 
of  the  eleventh  chapter  of  the  Apocalypse.     Then  were  heard 
shocking  speeches  from  them,  such  as  the  following:  "How 
can  repentance  be  performed  without,  faith  ?     And  how  can 
Christ,  a  man,  be  adored  as  God?     Whilst  we  are  saved  freely 
without  any  merit  of  our  own,  what  need  is  there  of  anything 
besides  the  faith,  that  God  the  Father  sent  the  Son  to   take 
away  the  curse  of  the  law,  to  impute  His  merit  to  us,  and  so 
to  justify  us  in  His  sight,  and  absolve  us  from  our  sins,  and  then 
to  give  the  Holy  Spirit  to  operate  all  good  inns?     Are  not 
these  doctrines  agreeable  to  Scripture,  and  to  reason  also  '*" 
The  crowd  who  stood  by  received  these  speeches  with  great 
applause.     I  heard  all  this- without  any  power  to  reply,  being 
almost  dead  :  but  after  three  days  and  a  half  my  spirit  recovered, 
and  1  went  forth  from  the  street  into  the  city,  (being  in  the 
spirit,)  and  again  said,  "  Repent,  and  believe  on  Christ,   and 
your  sins  shall  be  remitted,  and  ye  shall  be  saved,  but  otherwise 
ye  shall  perish.     Did  not  the  Lord  Himself  preach  repentance 
for  the  remission  of  sins,  and  that  men  should  believe  on  Him  ? 
Did   He   not  enjoin  His  disciples  to  preach  the  same?     Is  not 
a  full  and  fatal  security  of  life  the  sure  consequence  of  your 
faith?"     But  they  replied,  "What  idle  talk!     Has    not  the 
Son  made  satisfaction  ?     And  does  not  the  Father  impute  it  to 
us,  and  justify  us  who  have  believed  in  it?     Thus  we  are   led 
by  the  spirit  of  grace,  and  how  then  can  sin  have  place  in  us, 
and  what  power  has  death  to  hurt  us  ?     Dost  thou  comprehend 
this  gospel,  thou  preacher  of  sin  "and  repentance  ?"     At   that 
instant  a  voice  was  heard  from  heaven,  saying,  "  What  is  the 
faith  of  an  impenitent  man,  but  a  dead  faith?      The  end  is 
come,  the  end  is  come,  upon  you  that  arc  secure,  unblarneable 
in  your  own  eyes,  justified  in  your  own  faith,  yet  devils  ;" — and 
suddenly  a  deep   gulf  was   opened  in  the   midst  of  the  city, 

235 


114:  A    BRIEF   EXPOSITION    OF    THE 

which  spread  itself  far  and  wide,  and  the  houses  fell  one  upon 
another,  and  were  swallowed  up  ;  and  presently  water  began  to 
bubble  up  from  a  large  whirlpool,  and  overflowed  the  waste. 

When  they  were  thus  overwhelmed,  and  to  appearance 
drowned,  I  was  desirous  to  know  their  condition  in  the  deep  ; 
and  a  voice  from  heaven  said  to  me,  "  Thou  shalt  see  and  hear :" 
and  immediately  the  waters  wherein  they  seemed  to  be  drowned 
disappeared,  (for  waters  in  the  spiritual  world  are  correspon 
dences, and  consequently  appear  to  surround  those  who  are  under 
the  influence  of  falses  ;)  and  then  they  appeared  to  me  in  a 
sandy  bottom,  where  wrere  large  heaps  of  stones,  among  which 
they  ran,  and  lamented  that  they  were  cast  out  of  their  great 
city  :  and  they  lifted  up  their  voices  and  cried,  "Why  has  all  this 
befallen  us?  Are  we  not,  through  our  faith,  clean,  pure,  just, 
and  holy  ?"  Others  exclaimed,  "  Are  we  not,  through  our  faith, 
cleansed,  purified,  justified,  and  sanctified  ?"  And  others  cried, 
"  Are  we  not,  through  our  faith,  rendered  worthy  to  be  reputed 
and  esteemed  clean,  pure,  just,  and  holy,  before  God  the 
Father,  and  before  the  whole  trinity,  and  to  be  pronounced 
such  before  the  angels  ?  Are  not  we  reconciled,  atoned,  ex 
piated,  and  thereby  absolved,  washed,  and  cleansed  from  sins  ? 
And  is  not  the  curse  of  the  law  taken  away  by  Christ  ?  Why 
then  are  we  cast  clown  hither  like  condemned  criminals  ?  AVe 
have  been  told  by  a  bold  preacher  of  sin  in  our  great  city, 
Believe  on  Christ,  and  do  the  work  of  repentance.  Have  we  not 
believed  on  Christ,  whilst  we  believed  on  His  merit  ?  And 
have  we  not  done  the  work  of  repentance,  whilst  we  confessed 
ourselves  sinners?  Why  then  has  all  this  befallen  us?"  But 
immediately  a  voice  from  one  side  said  to  them  "  Do  ye  know 
any  one  sin  that  ye  are  guilty  of?  Have  ye  ever  examined 
yourselves?  Have  you  in  consequence  thereof  shunned  any  sin 
as  evil  against  God  ?  And  whosoever  does  not  shun  sin, 
remains  in  it.  Is  not  sin  the  devil  ?  Wherefore  ye  are  they, 
of  whom  the  Lord  saith,  '  Then  shall  ye  begin  to  say,  we  have 
eaten  and  drunk  in  Thy  presence,  and  Thou  hast  taught  in  our 
streets  /  but  He  shall  answer,  I  say  unto  you^  I  know  you  not, 
whence  ye  are  /  depart  from  Me  all  ye  workers  of  iniquity? 
Luke  xiii.  26,  27  ;  Matt.  vii.  22,  23.  Depart  therefore  every 
one  to  his  place ;  ye  see  the  openings  into  those  caverns,  enter 
therein,  and  work  shall  be  given  each  of  you  to  do,  and  after 
wards  food  in  proportion  to  your  work ;  but  if  ye  refuse  at 
present  to  enter,  ye  will  presently  be  compelled  by  the  calls  of 
hunger." 

Afterwards  there  came  a  voice  from  heaven  to  some  on  that 
land,  who  were  without  the  great  city,  and  who  are  also  de 
scribed  in  the  Apocalypse,  chap.  xi.  13,  crying  ah  aid,  "Take 
heed  to  yourselves,  take  heed  how  ye  associate  yourselves  with 
such  persons.  Canmtye  understand,  that  evils,  which  are  called 
236 


DOCTRINE    OF   THE   NEW    CHURCH.  114 

sins  and  iniquities,  render  man  unclean  and  impure?  How  can 
man  be  cleansed  and  purified  from  them,  but  by  actual  repent 
ance,  and  faith  in  the  Lord  God  the  Saviour  ?  Actual  repent 
ance  consists  in  a  man's  examining  himself,  in  knowing  and 
acknowledging  his  sins,  in  making  himself  guilty,  in  confessing 
them  before  the  Lord,  in  imploring  help  and  power  to  resist 
them,  and  thus  in  desisting  from  them,  and  leading  a  new  life, 
and  doing  all  these  things  as  of  himself.  Practise  this  once  or 
twice  in  a  year,  when  ye  approach  the  holy  communion  ;  and 
afterwards  when  the  sins,  whereof  ye  made  yourselves  guilty, 
recur,  then  say  to  yourselves,  we  will  not  consent  to  them,  be 
cause  they  are  sins  against  God ;  this  is  actual  repentance. 
Who  cannot  see,  that  where  a  man  does  not  examine  himself 
and  see  his  sins,  he  remains  in  them  ?  For  all  evil  is  pleasant 
to  a  man  from  his  birth  ;  it  is  pleasant  to  take  revenge,  to  com 
mit  whoredom,  to  defraud,  to  blaspheme ;  does  not  the  pleasure 
you  find  in  them  prevent  their  being  seen  ?  And,  if  you  are 
told  that  they  are  sins,  do  you  not  on  account  of  that  pleasure, 
excuse  them  ?  Nay,  do  you  not,  by  false  reasonings,  confirm 
them,  and  persuade  yourselves  that  they  are  not  sins  !  And  so 
you  continue  in  them,  and  practise  them  afterwards  more  than 
before  ;  even  till  you  do  not  know  what  sin  is,  or  whether  there 
be  any  such  thing  as  sin  or  not.  But  the  case  is  otherwise  with 
every  one  who  performs  actual  repentance  ;  he  calls  his  evils, 
which  he  has  thus  learnt  to  know  and  acknowledge,  sins,  and 
therefore  begins  to  shun  and  detest  them,  and  to  feel  their 
delights  as  undelightful ;  and  in  proportion  as  this  is  the  case, 
he  sees  and  loves  what  is  good,  and  at  length  tastes  the  delights 
of  goodness,  which  are  the  delights  of  heaven.  In  a  word,  so 
far  as  any  one  renounces  the  devil,  so  far  he  is  adopted  by  the 
Lord,  and  by  Him  is  taught,  guided,  withheld  from  evils,  and 
preserved  in  what  is  good.  This  is  the  way,  and  there  is  no 
other,  which  leads  from  hell  to  heaven."  It  is  something  extra 
ordinary,  that  there  is  in  the  Reformed  a  certain  deep-rooted 
opposition  and  aversion  to  actual  repentance,  which  is  so  violent, 
that  they  cannot  force  themselves  to  self-examination,  and  to 
see  their  sins,  and  to  confess  them  before  God  ;  they  are  seized 
as'it  were  with  horror  at  the  very  intention  of  such  a  thing.  I 
have  inquired  of  many  in  the  spiritual  world  concerning  this 
circumstance,  who  have  all  told  me,  that  it  is  above  their  power; 
and  when  they  have  been  informed  that  the  Roman  Catholics 
practise  such  duties,  namely,  that  they  examine  themselves,  and 
confess  their  sins  openly  before  a  monk,  they  have  been  greatly 
astonished,  and  likewise  wondered  that  the  Reformed  cannot 
do  the  same  in  private  before  God,  although  it  is  alike  enjoined 
them  previous  to  their  approaching  the  holy  supper.  Some 
have  examined  into  the  cause  of  this,  and  found,  that  the  doc 
trine  tf  faith  alone  is  what  occasions  such  an  impenitent  state 

237 


114,  115  A    BRIEF    EXPOSITION    OF   THE 

and  such  a  heart ;  and  then  it  was  given  them  to  see,  that  such 
of  the  Romish  church  as  approach  and  adore  Christ,  and  do 
not  adore,  but  only  honor,  the  leaders  and  heads  of  their  church, 
are  saved. 

After  the  above  admonition,  was  heard  as  it  were  a  noise  of 
thunder,  and  a  voice  speaking  from  heaven,  saying,  "  We  are 
amazed:  say  unto  the  body  of  the  Reformed,  believe  on  Christ, 
and  do  the  work  of  repentance,  and  ye  shall  be  saved."  And  I 
spake  these  words  to  them ;  and  added  further,  "  Is  not  BAP 
TISM  A  SACRAMENT  OF  REPENTANCE,  and  thereby  an  introduction 
into  the  church  ?  What  else  do  the  sponsors  promise  for  the 
person  to  be  baptized,  but  that  he  will  renounce  the  devil  and 
his  works  ?  Is  not  the  SACRED  SUPPER  A  SACRAMENT  OF  REPENT 
ANCE,  and  thereby  an  introduction  into  heaven  ?  Is  it  not  de 
clared  to  the  communicants,  that  they  must  do  the  work  of 
repentance  before  they  approach?  Is  not  the  DECALOGUE, 

WHICH     INCULCATES     REPENTANCE,     THE    DOCTRINE    OF     THE    WHOLE 

CHRISTIAN  CHURCH  ?  Is  it  not  there  said,  in  the  six  command 
ments  of  the  second  table,  thou  shalt  not  do  this  and  that  evil, 
and  not  said,  thou  shalt  do  this  and  that  good  ?  Hence  ye  may 
understand,  that  in  proportion  as  any  one  shuns  evil,  in  the 
same  proportion  he  loves  good,  and  that  before  this,  he  does  not 
know  either  what  good  is,  or  what  evil  is." 

115.  THE  SECOND  MEMORABLE  RELATION  is  as  follows.  An 
angel  once  said  to  me,  "  If  thou  desirest  to  see  clearly  the 
nature  of  faith  and  charity,  and  thereby  what  faith  is  when 
separate  from  charity,  and  what  it  is  when  conjoined  with  cha 
nty,  I  will  give  thee  ocular  demonstration  of  it."  I  replied, 
"  Show  it  me."  And  he  said,  "  Instead  of  faith  and  chanty, 
substitute  light  and  heat,  and  thou  wilt  see  clearly  what  I 
mean  ;  for  faith  in  its  essence  is  the  truth  of  wisdom,  and  cha 
rity  in  its  essence  is  the  affection  of  love,  and  the  truth  of  wis 
dom  in  heaven  is  light,  and  the  affection  of  love  in  heaven  is 
heat ;  the  light  and  heat  which  the  angels  feel  and  enjoy,  are 
nothing  else  :  hence  thou  mayest  see  clearly  what  faith  is  when 
separate  from  charity,  and  what  it  is  when  conjoined  with  cha 
rity.  Faith  separate  from  charity  is  like  the  light  in  winter,  and 
faith  conjoined  with  charity  is  like  the  light  in  spring  ;  the  light 
of  winter,  which  is  light  separate  from  heat,  and  in  consequence 
thereof  conjoined  with  cold,  strips  the  trees  of  all  their  leaves, 
kills  every  green  herb,  makes  the  ground  hard,  and  freezes  the 
water  ;  but  the  light  in  spring,  which  is  light  conjoined  with 
heat,  causes  the  trees  to  vegetate,  h'rst  into  leaves,  then  into 
blossoms,  and  lastly  into  fruits ;  it  opens  and  softens  the  ground, 
whereby  it  yields  gra^s,  herbs,  flowers,  and  fruits  ;  and  it  also 
dissolves  the  ice,  so  that  the  waters  flow  from  their  fountains. 
Exactly  similar  is  the  case  with  *aith  and  charity;  faith  separate 
238 


DOCTRINE    OF   THE    NEW    CHURCH.  115,  116 

from  charity  deadens  all  things,  and  faith  conjoined  with  chanty 
enlivens  all  things.  The  nature  of  such  deadening  and  enliven 
ing  may  be  seen  visibly  in  our  spiritual  world,  because  here 
faith  is  light,  and  charity,  heat ;  for  where  faith  is  conjoined 
with  charity,  there  are  paradisal  gardens,  flowery  walks,  and 
verdant  groves,  gay  and  delightful  in  proportion  to  such  con 
junction  ;  but  where  faith  is  separate  from  charity,  there  does 
not  grow  so  much  as  a  blade  of  grass,  nor  any  green  thing, 
except  it  be  on  thorns  and  briers."  There  were  standing  at  a 
little  distance  from  us  some  of  the  clergy,  whom  the  angel 
called  Justin* ers  and  sanctih'ers  of  men  by  faith  alone,  and  also 
arcanists,  that  is,  dealers  in  mysteries  ;  we  related  to  them  the 
same  things  concerning  charity  and  faith,  and  likewise  gave 
them  ocular  demonstration  of  the  truth  of  our  assertions  ;  but 
when  we  asked  them  whether  they  believed  it  to  be  so,  they 
turned  their  backs  upon  us,  and  said,  "We  did  not  hear  you  ; 
whereupon  wre  raised  our  voices,  and  cried,  "  Hear  us  now 
then  ;"  but  immediately  they  stopped  their  ears  with  both 
hands,  and  exclaimed,  "  We  will  not  to  hear." 


CONCLUSION. 


Jeremiah,  chap.  vii.  2,  3,  4,  9,  10,  11. 

Stand  in  the  gate  of  the  house  of  Jehovah,  and  proclaim  there 
this  word:  Thus  saith  Jehovah  of  Hosts,  theGod  of  Israel:  Amend 
your  ways  and  your  works;  trust  ye  not  in  lying  words,  saying, 
the  temple  of  Jehovah,  the  temple  of  Jehovah,  the  temple  of  Jeho 
vah  is  here  (that  is  the  Church).  Will  ye  steal,  murder,  commit 
adultery,  and  swear  falsely,  and  after  that  come  and  stand  before 
Me  in  this  house,  whereon  My  name  is  called,  and  say,  we  are 
delivered,  whilst  ye  do  all  these  abominations  ?  Is  not  this  house 
become  a  den  of  robbers  1  Even  I,  behold,  I  have  seen,  saith 
Jehovah. 


APPENDIX. 


116.  THE  FAITH  OF  THE  NEW  HEAVEN  AND  NEW  CHURCH,, 
IN  ITS  UNIVERSAL  FORM,  is  this  '.  That  the  Lord  from  eternity, 
who  is  Jehovah,  came  into  the  world  that  He  might  subdue  the 
hells,  and  glorify  His  Humanity;  thit  without  this  coining  n«' 

28U 


116,    117  A    BRIEF    EXPOSITION    OF   THE 

mortal  could  have  been  saved  ;  and  that  all  will  be  saved  whc 
believe  in  Him. 

It  is  called  faith  in  its  universal  form,  because  this  is  the 
universal  of  faith,  and  the  universal  of  faith  is  what  must  enter 
into  all  and  every  particular  part  thereof.  It  is  a  universal  of 
faith,  that  God  is  one  in  essence  and  person,  in  whom  is  a 
trinity,  and  that  the  Lord  God  the  Saviour  Jesus  Christ  is  He. 
It  is  a  universal  of  faith,  that  no  mortal  could  have  been  saved, 
unless  the  Lord  had  come  into  the  world.  It  is  a  universal  of 
faith,  that  He  came  into  the  world  to  remove  hell  from  man, 
which  He  effected  by  combats  against  it,  and  victories  over  it ; 
whereby  he  subdued  it,  and  reduced  it  to  order,  and  under 
obedience  to  Himself.  It  is  a  universal  of  faith,  that  He  came 
into  the  world  to  glorify  the  Humanity  which  He  assumed  in 
the  world,  that  is,  to  unite  it  with  the  Divinity  of  which  it  was 
begotten  ;  thus,  having  subdued  hell,  He  keeps  it  eternally  in 
order  and  under  obedience  to  Himself.  Inasmuch  as  both  these 
works,  [the  subjugation  of  hell,  and  the  glorification  of  His 
Humanity]  could  only  be  effected  by  means  of  temptations 
admitted  into  His  Humanity,  even  to' the  last,  which  was  the 
passion  of  the  cross,  therefore  he  endured  that  also.  These  are 
the  universals  of  faith  concerning  the  Lord. 

The  universal  of  Christian  faith  on  man's  part  is,  that  lie 
should  believe  on  the  Lord,  for  by  believing  on  Him  he  has 
conjunction  with  Him,  and  by  conjunction  salvation.  To  believe 
on  Him,  is  to  have  confidence  that  He  will  save ;  and  because 
none  can  have  such  confidence  but  he  who  leads  a  good  life, 
therefore  this  is  also  meant  by  believing  on  Him. 

117.  THE  FAITH  OF  THE  NEW  HEAVEN  AND  NEW  CHURCH, 
IN  ITS  PARTICULAR  FORM,  is  this  I  That  Jehovah  God  is  essen 
tial  love  and  essential  wisdom,  or  that  he  is  essential  good  and 
essential  truth ;  and  that  as  to  His  Divine  Truth,  which  is  the 
Word,  and  which  was  God  with  God,  He  came  down  and 
assumed  Humanity,  for  the  purpose  of  restoring  to  order  all 
things  which  were  in  heaven,  and  which  were  in  hell,  and  which 
were  in  the  church  ;  inasmuch  as  at  that  time,  the  power  of  the 
devil,  that  is,  of  hell,  prevailed  over  the  power  of  heaven,  and  on 
earth  the  power  of  evil  prevailed  over  the  power  of  good  ;  in 
consequence  whereof,  a  total  destruction  and  damnation  were  at 
hand,  and  threatened  every  creature.  This  impend  ing  destruc 
tion  and  damnation  Jehovah  God  removed  by  His  Humanity, 
which  was  Divine  Truth,  and  thus  He  redeemed  both  angels  and 
men  ;  and  afterwards  He  united  in  His  Humanity,  Divine  Truth 
and  Divine  Good,  and  thus  returned  into  His  Divinity,  in  which 
He  was  from  eternity,  together  with  His  glorified  Humanity. 
This  is  signified  by  these  words  in  John  :  "The  Word  was  with 
God,  and  God  was  the  Word ;  and  the  Word  became  flesh" 
chap.  i.  1,  14:  and  in  another  place,  "  I  went  forth  from  the 
240 


DOCTRINE   OF   THE   NEW    CHURCH.  117, 

Father,  and  am  come  into  the  world  /  again  I  leave  the  world, 
and  go  to  the  Father"  chap.  xvi.  28.  Hence  it  appears,  that 
unless  the  Lord  had  come  into  the  world,  no  one  could  have 
been  saved.  The  case  is  similar  at  this  day  ;  wherefore,  unless 
the  Lord  come  again  into  the  world  in  Divine  Truth,  which  is 
the  Word,  no  person  can  be  saved. 

The  particulars  of  faith  on  the  part  of  man  are  these :  I. 
That  God  is  one,  in  whom  is  a  Divine  Trinity,  and  that  the 
Lord  God  the  Saviour  Jesus  Christ  is  that  God.  II.  That  a 
saving  faith  is  to  believe  on  Him.  III.  That  evils  ought  to  be 
shunned,  because  they  are  of  the  devil  and  from  the  devil. 
IV.  That  good  actions  ought  to  be  done,  because  they  are  of 
God  and  from  God.  V.  And  that  they  should  be  done  by  man 
as  of  himself,  nevertheless  under  this  belief,  that  they  are  from 
the  Lord  operating  in  him  and  by  him.  The  two  first  par 
ticulars  have  relation  to  faith  ;  the  two  next  to  charity  ;  and  the 
last  respects  the  conjunction  of  charity  and  faith,  and  thereby 
of  the  Lord  and  man  :  see  also  what  has  been  said  above,  n.  44, 
on  these  subjects. 


THREE  MEMORABLE  RELATIONS,  FROM  THE  APOCALYPSE 
REVEALED. 

118.  THE  FIRST  MEMORABLE  RELATION.  When  I  was  en 
gaged  in  the  explanation  of  the  xxth  chapter  of  the  Apocalypse, 
and  was  meditating  about  the  dragon,  the  beast,  and  the  false 
prophet,  an  angelic  spirit  appeared  before  me,  and  asked,  what 
was  the  subject  of  my  meditation.  I  answered,  "About  the 
false  prophet."  Then  he  said,  "  I  will  lead  you  to  the  place 
where  they  are  who  are  meant  by  the  false  prophet ;  and  wh« 
are  the  same  that  are  understood  in  chap.  xiii.  by  the  beast  that 
rose  out  of  the  earth,  which  had  two  horns  like  a  lamb,  and 
spake  like  a  dragon."  I  followed  him,  and  lo,  I  saw  a  multi 
tude,  in  the  midst  of  which  there  were  prelates,  who  taught  that 
nothing  else  saves  man  but  faith,  and  that  works  are  good,  but 
not  for  salvation,  and  that  still  they  are  to  be  taught  from  the 
Word,  in  order  that  the  laity,  especially  the  simple,  may  be  kept 
more  strictly  within  the  bounds  of  obedience  to  the  magistracy, 
and  forced,  as  if  from  religion,  therefore  interiorly,  to  exejioise 
moral  charity.  Then  one  of  them  observing  me,  said,  **  Have 
you  any  desire  to  see  our  place  of  worship,  wherein  is  an  image 
representative  of  our  faith  ?  "  I  went  and  saw  it ;  it  was  mag 
nificent,  and  lo.  in  the  midst  of  it  there  was  the  image  of  a 
woman  clothed  in  a  scarlet  robe,  and  holding  in  her  right  hand 
a  piece  of  gold  coin,  and  in  her  left  a  string  of  pearls.  JBut  both 
F16]  241 


118  A    BRIEF   EXPOSITION    OF    THE 

the  place  of  worship  and  the  image  were  the  effect  of  fantasy' 
for  infernal  spirits  can  by  fantasies  represent  magnificent 
objects,  by  closing  the  interiors  of  the  mind,  and  opening  only 
its  exteriors.  When  I  perceived,  however,  that  it  was  a  delu 
sion  of  this  kind,  I  prayed  to  the  Lord,  and  suddenly  the 
interiors  of  my  mind  were  opened,  and  then,  instead  of  a  mag 
nificent  temple,  I  saw  a  house  full  of  clefts  and  chinks  from  top 
to  bottom,  so  that  none  of  its  parts  cohered  together,  and 
instead  of  the  woman  I  saw  hanging  up  in  that  house  an  image, 
the  head  of  which  was  like  a  dragon's,  the  body  like  a  leopard's^ 
and  the  feet  like  a  bear's,  thus  like  the  beast  which  is  described 
as  rising  out  of  the  sea,  Apoc.  xiii. ;  and  instead  of  a  floor  there 
was  a  bog  containing  a  multitude  of  frogs;  and  I  was  informed, 
that  beneath  the  bog  was  a  large  hewn  stone,  under  which  the 
"Word  lay  entirely  hidden.  On  seeing  this,  I  said  to  the  juggler, 
"  Is  this  your  place  of  worship?"  and  he  said,  "  It  is  ;"  but 
then  suddenly  his  interior  sight  was  opened  also,  and  he  saw 
the  same  things  that  I  did  ;  whereupon  he  uttered  a  great  cry, 
and  said,  "  What  and  whence  is  all  this  ?"  And  I  said,  "This 
is  in  consequence  of  light  from  heaven,  which  discovers  the 
quality  of  every  form,  and  thus  the  quality  of  your  faith  separate 
from  spiritual  charity."  Then  immediately  an  east  wind  blew, 
and  carried  away  every  thing  that  was  there,  and  also  dried  up 
the  bog.  and  thereby  exposed  the  stone  under  which  lay  the 
Word  ;  and  afterwards  there  breathed  a  vernal  warmth  from 
heaven,  and  lo,  then,  in  the  very  same  place,  there  appeared  a 
tabernacle,  as  to  its  outward  form,  plain  and  simple.  And  the 
angels  who  were  with  me  said,  "  Behold,  the  tabernacle  of 
Abraham,  such  as  it  was  when  the  three  angels  came  to  him 
and  announced  the  future  birth  of  Isaac  ;  it  appears  indeed 
simple  to  the  eye,  but  nevertheless  according  to  the  influx  of 
light  from  heaven  it  becomes  more  and  more  magnificent."  And 
they  were  permitted  to  open  the  heaven  which  is  the  abode  of 
angels  who  excel  in  wisdom,  and  then  by  virtue  of  the  influx 
of  light  from  thence  the  tabernacle  appeared  as  a  temple  re 
sembling  that  of  Jerusalem  ;  and  on  looking  into  it,  I  saw  that 
the  stone  in  the  floor,  under  which  the  Word  was  deposited, 
was  set  with  precious  stones,  from  which  there  issued  forth  the 
bright  rays  as  of  lightning  that  shone  upon  the  walls,  and 
caused  beautiful  variegations  of  color  on  certain  cherubic  forms 
that  were  sculptured  on  them.  As  I  was  admiring  these  things, 
the  angels  said,  "  Thou  shalt  yet  see  something  still  more  won 
derful."  And  it  was  permitted  them  to  open  the  third  heaven, 
which  is  the  abode  of  the  celestial  angels  who  excel  in  love,  and 
then  by  virtue  of  the  influx  of  flaming  light  from  thence  the 
whole  temple  disappeared,  and  in  its  stead  was  seen  the  Lord 
alone,  standing  on  the  foundation  stone,  which  was  the  Word, 
in  the  same  form  that  he  appeared  in  before  John,  Apoc.  i 
242 


DOCTRINE    OF    THE    NEW    CHURCH.  119 

But  inasmuch  as  the  interiors  of  the  minds  of  the  angels  were, 
then  tilled  with  holiness,  occasioning  in  them  a  strong  pro 
pensity  to  fall  prostrate  upon  their  faces,  suddenly  the  passage 
of  light  from  the  third  heaven  was  closed  by  the  Lord,  and  tltat 
from  the  second  heaven  opened  again,  in  consequence  of  which 
the  former  appearance  of  the  temple  returned,  and  also  of  the 
tabernacle,  but  this  was  in  the  midst  of  the  temple.  Hereby 
was  illustrated  the  meaning  of  these  words  in  this  chapter: 
"  Behold,  the  tabernacle  of  (rOflis  with  men,  and  He  will  dwell 
with  them,"  verse  3,  n.  882 ;  and  by  these,  "  And  I  saw  no 
temple  (in  the  New  Jerusalem),  for  the  Lord  God  Omnipotent 
and  the  Lamb  are  the  temple  of.it"  verse  22,  n.  918. 

119.  THE  SECOND  MEMORABLE  RELATION.  Awaking  on  a 
time  out  of  sleep,  I  fell  into  a  profound  meditation  about  God  5 
and  when  I  looked  upwards,  I  saw  in  the  heaven  above  me  a 
most  clear  shining  light  in  an  oval  form  ;  and  as  I  fixed  my 
eyes  attentively  upon  the  light,  it  removed  gradually  from  the 
centre  towards  the  circumference  :  and  lo  !  then  heaven  was 
opened  unto  me,  and  I  beheld  magnificent  scenes,  and  saw 
angels  standing  in  the  form  of  a  circle,  on  the  southern  side  of 
the  opening,  in  conversation  with  each  other ;  and  because  I 
earnestly  desired  to  know  what  they  were  conversing  about,  it 
was  permitted  rne  first  to  hear  the  sound  of  their  voices,  which 
was  full  of  celestial  love,  and  afterwards  to  distinguish  their 
speech,  which  was  full  of  wisdom  flowing  from  their  love.  They 
conversed  together  concern  ing  the  One  God,  si  con  junction  with 
Him,  and  salvation  thereby.  The  matter  of  their  discourse  was 
for  the  most  part  ineffable,  there  being  no  words  in  any  natural 
language  adapted  to  convey  its  meaning ;  but  as  I  had  often 
times  been  in  consort  with  angels  in  their  heaven,  and,  being 
at  such  times  in  a  similar  state  with  them,  was  also  in  the  use 
and  understanding  of  their  language,  therefore  I  was  now  able 
to  comprehend  what  they  said,  and  to  collect  some  particulars 
from  their  conversation,  which  may  be  intelligibly  expressed  in 
the  words  of  natural  language.  They  said  that  the  Divine  E*xe 
is  One,  the  Same,  the  Real  (Ipsiim),  and  Indivisible  j  that  so  also 
is  the  Divine  Essence,  inasmuch  as  the  Divine  Esse  is  the  Divine 
Essence  ;  and  that  so,  likewise,  is  God,  for  the  Divine  Essence, 
which  is  also  the  Divine  Esse,  is  God.  This  they  illustrated  by 
spiritual  ideas,  saying,  that  the  Divine  Esse  cannot  possibly  be 
long  to  several,  so  as  to  be  a  Divine  Esse  in  each  of  them,  and 
yet  remain  One,  the  Same,  the  Real,  the  Indivisible;  for  on 
such  a  supposition,  each  would  think  from  his  own  esse  of  and 
by  himself;  or  should  the  thoughts  of  each  be  influenced  at  the 
same  time  from  and  by  the  rest,  to  agreement  and  unanimity, 
they  would  then  be  several  unanimous  Gods,  and  not  one  God  ; 
for  unanimity,  being  the  consent  of  several,  and  at  the  same 


119  A    BRIEF    EXPOSITION    OF    THE 

time  of  each  from  and  by  himself,  does  not  comport  with  the 
unity  of  God,  but  implies  plurality.  They  did  not  say,  of  Gods, 
because  they  could  not,  inasmuch  as  the  light  of  heaven,  which 
gave  birth  to  their  thought,  and  which  conveyed  their  words, 
was  in  opposition  to  that  expression.  They  added  further,  that 
when  they  meant  to  pronounce  the  word  Gods,  and  each  as  a 
distinct  person  by  Himself,  the  power  of  pronunciation  was 
diverted  immediately  to  utter  one  God,  yea,  the  only  God. 
Again,  they  proved  that  the  Divine  Esse  is  the  Divine  Es^e  in 
itself,  not  from  itself,  because  to  be  from  its  elf  supposes  an  Esse 
in  itself  from  another :  thus  it  supposes  a  God  from  a  God, 
which  is  not  possible.  What  is  from  God  is  not  called  God,  but, 
is  called  Divine  ;  for  what  is  God  from  God  ;  consequently,  what 
is  God  from  God  born  from  eternity  ;  and  what  is  God  from 
God  proceeding  through  a  God  born  from  eternity  ;  but  obscure 
words,  that  have  no  light  in  them  from  heaven  ?  They  said 
further,  that  the  Divine  Esse,  which  in  itself  is  God,  is  tlte 
Same  ;  not  simply  the  Same,  but  infinitely  the  Same,  that  is, 
the  Same  from  eternity  to  eternity ;  it  is  the  Same  in  every 
place,  and  the  Same  with  every  one,  and  in  every  one ;  but 
that  all  variableness  and  changeableness  is  in  the  recipient, 
occasioned  by  the  peculiar  state  and  circumstances  thereof. 
That  the  Divine  Esse,  which  is  God  in  Himself,  is  the  Real) 
they  thus  explained  :  God  is  the  Real,  because  He  is  Love  itself, 
and  Wisdom  itself,  or,  what  is  the  same,  because  He  is  Good 
itself,  and  Truth  itself,  and  of  consequence  Life  itself;  which, 
unless  they  were  real  in  God,  could  have  no  existence  in  heaven 
or  in  the  world,  inasmuch  as  there  would  be  nothing  in  them 
that  had  relation  to  what  is  real ;  for  all  quality  has  its  quality 
from  this  condition  of  its  existence,  that  there  be  a  something 
real,  from  whence  it  is  derived,  and  to  which  it  has  relation  as 
the  cause  of  its  peculiar  quality.  This  Reality,  which  is  the 
Divine  Esse,  is  not  in  place,  but  with  those  and  in  those  who 
are  in  place,  according  to  its  reception  ;  inasmuch  as  neither 
place,  nor  progression  from  one  place  to  another,  is  predicable 
of  love  and  wisdom,  or  of  goodness  and  truth,  or  of  life  derived 
thence,  which  are  Reality  in  God,  nay,  Real  God  [or  God 
Himself] ;  but  such  things  exist  in  God  without  place,  and 
this  is  the  foundation  of  the  Divine  omnipresence ;  wherefore 
the  Lord  says,  "  That  He  is  in  the  midst  of  them,  and  that  He  is 
in  them,  and  they  in  Him"  But  since  He  cannot  be  received 
by  any  creature  such  as  He  is  in  Himself,  He  appears  such  as 
He  is  in  Himself  as  a  sun  above  the  angelic  heavens;  that  which 
proceeds  thence  as  light  being  Himself  as  to  wisdom,  and  that 
which  proceeds  thence  as  heat  being  Himself  as  to  love.  Yet 
He  Himself  is  not  that  sun,  but  Divine  Love  and  Divine  Wisdom 
in  their  proximate  emanation  from  Him,  and  round  about  Him, 
appear  as  a  sin  before  the  angels  :  Himself  in  the  sun  is  a  Man, 


DOCTRINE    OF    THE    NEW    CHURCH.  119 

OUR  LORD  JESUS  CHRIST,  both  with  respect  to  the  All-begetting 
Divinity,  and  with  respect  to  the  Divine  Humanity;  inas 
much  as  the  Real  Esse,  which  is  Love  itself,  and  Wisdom  it 
self,  was  His  soul  from  the  Father,  and  thus  Divine  Life,  which 
is  life  in  itself.  The  case  is  otherwise  with  man,  for  in  him 
the  soul  is  not  life,  but  a  recipient  of  life.  This  the  Lord  also 
teaches  when  He  saith,  "/  am  the  Way,  the  Truth,  and  the 
Life  /"  and  in  another  place,  "As  the  father  hath  life  in  Him 
self,  so  hath  He  given  to  the  Son  to  have  life  in  Himself" 
John  v.  26.  Life  in  Himself  is  God.  They  further  added, 
that  whosoever  is  under  the  influence  of  any  spiritual  light, 
may  see  plainly  from  what  has  been  said,  that  the  Divine  Esse, 
which  is  also  the  Divine  Essence,  being  One,  the  Same,  the 
Real,  and  of  consequence  Indivisible,  cannot  possibly  exist  in 
more  than  one ;  and  that  if  it  should'  be  supposed  to  exist  in 
more,  manifest  contradictions  would  follow  upon  such  a  sup 
position. 

As  I  listened  to  this  discourse,  the  angels  perceived  in  my 
thought  the  common  ideas  respecting  God  entertained  in  the 
Christian  church,  of  a  trinity  of  persons  in  unity,  and  their 
unity  in  trinity  ;  as  also  of  the  birth  of  the  Son  of  God  from 
eternity :  whereupon  they  said  to  me,  "  What  notions  are  these 
ivhich  thou  entertainest?  Are  they  not  the  offspring  of  natural 
light,  wherewith  our  spiritual  light  has  no  agreement?  Unless 
therefore  thou  removest  these  ideas  from  thy  mind,  we  must 
shut  heaven  against  thee  and  begone."  But  I  replied,  "Enter, 
I  beseech  you,  more  deeply  into  my  thought,  and  possibly  you 
will  find  it  in  agreement  with  your  own."  And  they  did  so, 
and  perceived,  that  by  three  persons  I  understood  three  pro 
ceeding  Divine  attributes,  which  are  creation,  redemption,  and 
regeneration,  and  that  those  attributes  belong  to  one  God ;  and 
that  by  the  birth  of  the  Son  of  God  from  eternity,  I  understood 
His  birth  foreseen  from  eternity,  and  provided  in  time.  I  then 
acquainted  them,  that  I  had  received  this  my  natural  idea  of  a 
trinity  and  unity  of  persons,  and  of  the  birth  of  the  Son  of 
God  from  eternity,  from  the  doctrine  of  faith  in  the  church, 
that  has  its  name  from  Athanasius  :  and  that  that  doctrine  is 
right,  if  only  instead  of  a  trinity  of  persons  is  substituted 
therein  a  trinity  of  person,  which  solely  exists  in  the  Lord 
Jesus  Christ  /  and  if,  instead  of  the  birth  of  the  Son  of  God 
from  eternity,  is  understood  His  birth  foreseen  from  eternity, 
and  provided  in  time,  because  as  to  the  Humanity  which  He 
assumed,  He  is  expressly  called  the  Son  of  God.  Then  the 
angels  said,  Well,  well  ;  and  they  desired  me  to  declare  upon 
their  testimony,  that  whosoever  does  not  approach  the  real  God 
of  heaven  and  earth,  cannot  have  entrance  into  heaven,  inas 
much  as  heaven  is  heaven  from  that  God  only  ;  and  that  that 
God  is  Jesus  Christ,vf\\o  is  Jehovah  Lord,  from  eternity  Creator, 

245 


120  A   BRIEF   EXPOSITION    OF  THF- 

in  time  Redeemer,  and  to  eternity  Regenerator ;  of  consequence, 
who  is  at  once  Father,  Son,  and"  Holy  Spirit  ;  and  that  this  is 
the  gospel,  which  is  to  be  preached.  After  this,  the  heavenly 
light,  which  I  had  before  seen  over  the  aperture,  returned,  and 
by  degrees  descended  thence,  and  iilled  the  interiors  of  my 
mind,  and  illuminated  my  ideas  concerning  the  unity  and  trinity 
of  God  ;  and  then  I  perceived,  that  the  ideas  which  I  had  ori 
ginally  entertained  about  them,  and  which  were  merely  natural, 
were  separated,  as  chaff  is  separated  from  the  wheat  by  winnow 
ing,  and  that  .the}'  were  carried  away,  as  by  a  wind,  to  the 
northern  part  of  heaven,  and  there  disappeared. 

120.  THE  THIRD  M  MORABLE  RELATION.  Inasmuch  as  the 
Lord  has  favored  me  with  a  sight  of  the  wonderful  things  that 
are  in  the  heavens  and  under  the  heavens,  it  is  therefore  my 
duty,  in  the  discharge  of  my  commission,  to  relate  what  I  have 
seen.  There  was  shown  me  a  magnificent  palace,  with  a  temple 
in  its  inmost  part,  and  in  the  midst  of  the  temple  was  a  table  of 
gold,  on  which  lay  the  Word,  and  two  angels  stood  beside  it. 
About  the  table  were  three  rows  of  seats  :  the  seats  of  the  first 
row  were  covered  writh  silk  damask  of  a  purple  color  ;  the  seats 
of  the  second  row  with  silk  damask  of  a  blue  color;  and  the 
seats  of  the  third  row  with  white  cloth.  Below  the  roof,  high 
above  the  table,  there  was  seen  a  spreading  curtain,  which  shone 
with  precious  stones,  from  whose  lustre  there  issued  forth  a 
bright  appearance  as  of  a  rainbow,  when  the  firmament  is  clear 
and  serene  after  a  shower.  Then  suddenly  there  appeared  a 
number  of  clergy  sitting  on  the  seats,  all  clothed  in  the  gar 
ments  of  their  sacerdotal  office.  On  one  side  was  a  wardrobe, 
where  stood  an  angel  who  had  the  care  of  it,  and  within  lay 
splendid  vestments  in  beautiful  order.  It  was  a  Council  con 
vened  ~by  the  Lord  ;  and  I  heard  a  voice  from  heaven  saying, 
Deliberate  ;  but  they  said,  on  what?  It  was  said.  Concerning 
the  Lord  th&  Saviour,  and  concerning  the  Holy  Spirit.  But  when 
they  began  to  think  on  these  subjects,  they  were  without  illus 
tration  ;  wherefore  they  made  supplication,  and  immediately 
light  issued  down  out  of  heaven,  which  first  illuminated  the 
hinder  part  of  their  heads,  and  aftei  wards  their  temples,  and  last 
of  all  their  faces  ;  and  then  they  began  their  deliberation,  and, 
as  they  were  commanded,  First,  concerning  the  Lord  the  Saviour. 
The  first  proposition  and  matter  of  inquiry  was,  who  assumed  the 
Humanity  in  the  Virgin  Mary  ?  And  the  angel  standing  at  the 
table,  on  which  the  Word  lay,  read  before  them  these  words  in 
Luke  :  "The  angel  said  unto  Mary,  Behold  thou  shalt  conceive  in 
thy  wo  nib,  and  bring  forth  a  Son,  and  shall  call  His  name  Jesus 
Jle  shall  be  great,  and  shall  be  called  the  Son  of  the  Highest.  And 
Mary  said  to  the  angel,  How  shall  this  be,  seeing  1  know  not  a 
incin  f  A 11  tf  the  angel  answering  said,  The  Holy  Spirit  shall  comf 
•J  u; 


DOCTRINK    OF   THE    NEW    CHURCH.  120 

upon  thee,  and  the  power  of  the  Highest  shall  overshadow  thee, 
wherefore  also  that  Holy  I '/ting- which  shall  be  born  ofthee  shall 
be  called  the  Son  of  God"  chap.  i.  31,  32,  34,  35.  Then  lie  also 
read  from  the  20th  to  the  25th  verse  of  the,  first  chapter  of 
Matthew,  and  when  he  came  to  the  25th  verse,  he  uttered  it 
with  a  loud  voice.  Besides  these  passages  lie  read  many  more 
out  of  the  Evangelists,  as  Matt.  iii.  17 ;  chap.  xvii.  5;  John  xx.  31; 
and  several  other  places,  "where  the  Lord  as  to  His  Humanity 
is  called  the  Son  of  God,  and  where  He,  from  His  Humanity, 
calls  Jehovah  His  Father /  and  also  out  of  the  Prophets, 
where  it  is  foretold  that  Jehovah  Himself  should  come  into 
the  world  ;  particularly  these  two  passages  in  Isaiah.  "It  shall 
be  said  in  that  day,  lo!  this  is  our  God,  whom  we  have  expected, 
to  deliver  us ;  this  is  Jehovah,  whom  ice  have  expected)  let  us 
exult  and  be  glad  in  His  salvation"  chap.  xxv.  9.  "  The  voice 
of  him  that  crieth  in  the  desert,  prepare  ye  the  way  of  Jehovah, 
make  straight  in  the  wilderness  a  highway  for  our  God:  for  the 
glory  of  Jehovah  shall  be  revealed,  and  all  flesh  shall  see  it 
together.  Behold;  the  Lord  Jehovah  cometh  in  strength;  He  shall 
feed  His  flock  like  a  shepherd"  chap.  xl.  3,  5,  10,  11.  And  the 
angel  said,  Inasmuch  as  Jehovah  Himself  came  into  the  world, 
and  assumed  the  Humanity,  whereby  He  has  redeemed  and 
saved  men,  therefore  He  is  called  by  the  prophet  the  Saviour 
and  the  Redeemer;  and  then  he  read  before  them  the  following 
passages  :  "Surely  God  is  in  Thee,  and  there  is  no  God  beside; 
verily  Thou  art  a  God  that  hidest  Thyself,  0  God  of  Israel  the 
Saviour,"  Isaiah  xlv.  14,  15.  "Am  not  I  Jehovah?  and  there 
is  no  God  else  beside  Me?  a  just  God,  and  there  is  no  Saviour 
beside  Me  f"  chap.  xlv.  21.  "I  am  Jehovah,  and  beside  Me 
there  is  no  Saviour"  chap,  xliii.  11.  "I  am  Jehovah  thy  God, 
and  thou  shalt  acknowledge  no  God  beside  Me,  and  there  is 
no  Saviour  beside  Me"  Hosea  xiii.  4.  "That  all  flesh  may 
know  that  I  Jehovah  am  thy  Saviour  and  thy  Redeemer,  Isaiah 
xlix.  26  ;  chap.  xl.  16.  "As  for  our  Redeemer,  Jehovah  of 
Hosts  is  His  name,"  chap,  xlvii.  4.  "Their  Redeemer,  the 
strong  Jehovah  of  Hosts  is  His  name"  Jeremiah  1.  34.  Jeho 
vah  is  my  Rock  and.  my  Redeemer"  Psalm  xix.  14.  "  Thus 
s'aith  Jehovah  thy  Redeemer,  the  Holy  One  of  Israel,  IJehooah 
am  thy  God,"  Isaiah  xlviii.  17  ;  chap,  xliii.' 14 ;  chap.  xlix.  7  ; 
chap.  liv.  8.  "Thou  Jehovah  art  oar  Father;  our  Redeemer 
from  the  age  is  Thy  name,  chap.  Ixiii.  16.  "Tints  saith  Jehovah 
thy  Redeemer,  I  am  Jehovah  that  maketh  all  things,  and  alone 
by  Myself,"  Isaiah  xliv.  24.  "Thus  saith  Jehovah  the  King  of 
Israel,  and  His  Redeemer  Jehovah  of  Hosts,  I  am  the  first  and 
the  Last,and  beside  Me  there  is  no  God,"  chap.  xliv.  6.  "Jehovah 
of  Hosts  is  His  name,  and  thy  Redeemer  the  Holy  One  of  Ixrael, 
the  God  of  the  whole  earth  shall  He  be  called"  chap.  liv.  5.  "Be 
hold  the  days  shall  come,  when  I  will  raise  unto  David  a 

247 


120  A   BRIEF   EXPOSITION    OF    THE 

ous  branch, who  shall  reign  aKing,  and  this  is  His  name,  Jehovah 
our  Righteousness"  Jer.  xxiii.  5,  6  ;  chap,  xxxiii.  15,  16.  "/n 
that  day  Jehovah  shall  be  King  over  all  the  earth  ;  in  that  day 
there  shall  be  one  Jehovah,  and  His  name  one"  Zech.  xiv.  9. 
From  all  these  passages  collected,  they  that  sat  on  the  seats 
were  unanimously  confirmed  in  this  opinion,  namely,  that 
Jehovah  Himself  assumed  the  Humanity,  for  the  purpose  of 
redeeming  and  saving  mankind.  But  instantly  a  voice  was 
heard  from  some  Roman  Catholics,  who  had  hid  themselves 
behind  the  altar,  saying,  How  can  Jehovah  the  Father  become 
a  man  ?  Is  He  not  the  Creator  of  the  universe?  And  one  of 
those  who  sat  on  the  second  row  of  seats  turned  himself  towards 
the  voice,  and  said,  Who  was  it  then  ?  And  he  who  had  been 
behind  the  altar,  standing  now  beside  the  altar,  replied,  The  Son 
from  eternity.  But  answer  was  returned,  Is  not  the  Son  from 
eternity,  according  to  your  own  confession,  also  the  Creator  ol 
the  universe  ?  And  what  is  a  Son,  or  a  God,  born  from  eternity  ? 
And  how  is  it  possible  for  the  Divine  Essence,  which  is  one  and 
indivisible,  to  be  separated,  so  that  one  part  can  descend  with 
out  the  whole  ?  The  second  matter  of  inquiry  concerning  the 
Lord  was,  whether  or  no,  according  to  this  reasoning,  the 
Father  and  He  are  one,  as  the  soul  and  the  body  are  one  ? 
And  they  said,  that  this  must  follow  of  consequence,  inasmuch 
as  the  soul  is  from  the  Father.  Then  one  of  those,  who  sat  on 
the  third  row  of  seats,  read  out  of  the  Confession  of  Faith, 
called  the  Athanasian  Creed,  the  foil  owing  passage  :  "Although 
our  Lord  Jesus  Christ,  the  Son  of  God,  is  God  and  man,  yet  He 
is  not  two,  but  one  Christ ;  yea,  lie  is  in  every  respect  one,  being 
one  person  /  for  as  the  soul  and  body  make  one  man,  so  God  and 
man  are  one  Christ"  He  added,  that  this  faith  is  received 
throughout  the  whole  Christian  world,  even  by  the  Roman 
Catholics.  Then  they  said,  what  need  have  we  of  further  proof? 
God  the  Father  and  He  are  one,  as  the  soul  and  body  are  one  ; 
and  since  this  is  the  case,  we  perceive  that  the  Humanity  of  the 
Lord  is  Divine,  because  it  is  the  Humanity  of  Jehovah  ;  like 
wise  that  the  Lord  ought  to  be  approached  as  to  His  Divine 
Humanity  ;  and  that  thus  and  in  no  ether  possible  way  can 
access  be  had  to  the  Divinity  which  is  called  the  Father.  This 
conclusion  of  theirs  the  angel  confirmed  by  several  passages 
out  of  the  Word,  amongst  which  were  these,  in  Isaiah  :  "  Unto 
us  a  Child  is  born,  unto  us  a  Son  is  given,  whose  name  shall  be 
Wonderful,  Counsellor,  God,  Hero,  Father  of  Eternity,  Prince 
•tf  Peace,"  chap.  ix.  5.  Again,  "Abraham  knoweth  us  not,  and 
Israel  doth  not  acknowledge  us,  Thou  Jehovah  art  our  Father, 
•our  Redeemer,  from  the  age  is  Thy  name,"  Ixiii.  16.  And  in 
-John,  "Jesus  said,  he  that  believeth  on  Me  believeth  on  Him 
chat  sent  Me,  and  he  that  seeth  Me,  seeth  Him  that  sent  Me" 
-John  xii.  44,  45.  "Philip  said  unto  Jesus,  show  us  the  Father; 


DOCTRINE    OF   THE   NEW    CHURCH.  120 

Jesus  said  unto  himy  He  that  seeth  Me,  seeth  the  Father  •  how 
then  sayest  thou,  show  us  the  Father  f  believest  thou  not  that  I 
am  in  the  Father,  and  the  Father  in  Me  f  John  xiv.  8,  9.  "Jesus 
said,  land  the  Father  are  one,"  chap.  x.  30.  And  again,  "All 
things  that  the  Father  hath  are  Mine,  and  all  Mine  are  the 
Fathers,"  chap.  xvi.  15  ;  chap.  xvii.  10.  Lastly,  "Jesus  said, 
I  am  the  Way,  the  Truth,  and  the  Life  :  no  one  cometh  to  the 
Father  but  ~by  Me,"  chap.  xvi.  6.  When  the  angel  had  ended, 
they  all  declared  with  one  mouth  and  one  heart,  that  the  Hu 
manity  of  the  Lord  is  Divine,  and  that  this  ought  to  be  ap 
proached  in  order  to  come  at  the  Father ;  inasmuch  as  Jehovah 
God,  who  is  the  Lord  from  eternity,  by  the  Humanity  sent 
Himself  into  the  world,  and  made  Himself  visible  to  mankind, 
and  thereby  gave  them  access  unto  Him.  In  like  manner  He 
made  Himself  visible  to  men  of  old  time,  in  a  human  form, 
and  so  gave  them  access  unto  Him ;  but  then  it  was  by  means 
of  an  angel. 

After  this  they  proceeded  to  deliberate  about  the  Holy  Spirit; 
and  previous  thereto,  they  laid  open  the  idea  generally  received 
concerning  God  the  Father,  the  Son,  and  the  Holy  Spirit,  which 
is,  that  God  the  Father  is  seated  on  high,  with  the  Son  at  His 
right  hand,  and  that  by  them  is  sent  forth  the  Holy  Spirit,  to 
enlighten  and  instruct  mankind.  But  instantly  a  voice  was 
heard  from  heaven,  saying,  we  cannot  endure  an  idea  formed 
on  such  a  conception  ;  who  does  not  know,  that  Jehovah  God  is 
omnipresent  ?  And  whosoever  knows  and  acknowledges  this 
truth,  must  also  acknowledge,  that  it  is  He  who  enlightens  and 
instructs  ;  and  that  there  is  not  a  mediating  God  distinct  from 
Him  ;  much  less  is  there  a  third  God  distinct  from  two  others, 
as  one  person  is  distinct  from  another  person  ;  wherefore  let 
the  former  idea,  which  is  vain  and  frivolous,  be  removed,  and 
let  this,  which  is  just  and  right,  be  received,  and  then  you 
will  see  clearly.  But  immediately  a  voice  was  heard  again  from 
the  Roman  Catholics,  who  had  concealed  themselves  behind  the 
altar  of  the  temple,  saying,  what  then  is  the  Holy  Spirit,  men 
tioned  in  the  writings  of  the  Evangelists,  and  Paul,  by  whom 
so  many  learned  men  among  the  clergy,  and  particularly  of 
our  church,  profess  themselves  to  be  guided?  What  person  in 
Christendom  at  this  day  denies  the  Holy  Spirit,  and  His  ope 
rations  ?  Upon  this  one  who  sat  on  the  second  row  of  seats, 
turned  towards  the  altar,  and  said,  ye  insist  that  the  Holy 
Spirit  is  a  distinct  person  of  Himself,  and  a  distinct  God  of 
Himself ;  but  what  is  a  person  coming  forth  and  proceeding 
from  a  person,  except  the  operation  which  comes  forth  and 
proceeds?  One  person  cannot  come  forth  and  proceed  from 
another,  by  another,  but  operation  can  ;  or  what  is  a  God 
coming  forth  and  proceeding  from  a  God,  but  the  Divine  Prin 
ciple  which  comes  forth  and  proceeds  ?  One  God  cannot  come 


120  A   BRIEF   EXPOSITION   OF   THE 

forth  and  proceed  from  another,  by  another,  but  what  is  Divine 
may  come  forth  and  proceed  from  one  God  ?  Is  not  the  Divine 
Essence  one  and  indivisible,and  inasmuch  as  the  Divine  Essence 
or  the  Divine  Esse  is  God,  is  not  God  therefore  one  and  indi 
visible  ?  On  hearing  these  words,  they  that  sat  on  the  seats 
unanimously  agreed  in  this  conclusion,  that  the  Holy  Spirit  is 
not  a  distinct  person  of  Himself,  consequently  not  a  distinct 
God  of  Himself;  but  that  by  the  Holy  Spirit  is  meant  the 
Divine  Sanctity  coming  forth  and  proceeding  from  the  one  only 
omnipresent  God,  who  is  the  Lord.  To  this  the  angels,  who 
stood  at  the  golden  table  whereon  the  Word  was  placed,  said, 
WELL  :  it  is  not  written  in  any  part  of  the  Old  Testament,  that 
the  prophets  spake  the  Word  from  the  Holy  Spirit,  but  from 
Jehovah  the  Lord  ;  and  wherever  the  Holy  Spirit  is  mentioned 
in  the  New  Testament,  it  signifies  the  Divine  Proceeding,  which 
is  the  Divine  Principle  that  enlightens,  instructs,  vivifies,  re 
forms,  and  regenerates.  After  this  came  on  another  subject  of 
inquiry,  respecting  the  Holy  Spirit,  namely:  From  whom  pro 
ceeds  the  Divine  Principle  which  is  called  the  Holy  Spirit ; 
whether  from  the  Divine  which  is  called  the  Father,  or  from  the 
Divine  Human  which  is  called  the  Son  ?  And  whilst  they  were 
engaged  in  this  inquiry,  there  shone  a  light  from  heaven, 
whereby  they  saw  that  the  Divine  Sanctity,  which  is  signified 
by  the  Holy  Spirit,  proceeds  from  the  Divine  in  the  Lord  by 
His  glorified  Humanity,  which  is  the  Divine  Humanity,  com 
paratively  as  all  activity  proceeds  from  the  soul  by  the  body 
with  man.  This  the  angel  who  stood  at  the  table  confirmed  by 
the  following  passages :  "He,whom  theFather  hath  sent,  speaketh 
the  words  of  God  ;  lie  hath  not  given  the  Spirit  ly  measure  unto 
Him  •  the  Father  loveth  the  Son,  and  hath  given  all  things  into 
His  hand"  John  iii.  34-,  35.  u  There  shall  com^e  forth  a  rod  out 
of  the  stem  of  Jesse,  the  Spirit  of  Jehovali  shall  rest  upon  Him, 
the  Spirit  of  Wisdom  and  Understanding,  the  /Spirit  of  Counsel 
and  Might"  Isa.  xi.  1,  2.  "  That  the  Spirit  of  Jehovah  was  put 
upon  Him,  and  was  in  Him,"  chap.  xlii.  1;  chap.  lix.  19,  21;  chap. 
Ixi.  1  ;  Luke  iv.  18.  "  When  the  Holy  Spirit  shall  corns,  whom, 
I  will  send  unto  you  from,  the  Father"  John  xv.  26.  "  He  shall 
glorify  Me,  for  He  .-hall  receive  of  Mine,  and  shall  show  it  unto 
you  ;  all  things  that  the  Father  hath  are  Mine,  wherefore  I  said 
that  He  shall  receive  of  Mine,  and  shall  show  it  unto  you,"  John 
xvi.  14,  15.  "  If  I  go  away,  I  will  send  the  Comforter  unto 
you"  John  xvi.  7.  "  The  Comforter  is  the  Holy  Spirit,"  John 
xiv.  26.  "  The  Holy  Spirit  was  not  yet,  because  Jesus  was  not 
yet  glorified,"  John  vii.  39.  But  after  His  glorification,  "  Jesus 
breathed  on  His  disciples,  and  said,  Receive  ye  the  Holy  Spirit" 
John  xx.  22.  And  in  the  Apocalypse,  "  Who  shall  not  glorify 
Iky  name,  0  Lord,  because  Thou  Alone  art  Holy,"  chap.  xv.  4. 
I>  aPinuch  as  the  Divine  Operation  of  the  Lord,  by  virtue  of  His 
*>  n 


DOCTKLNE    OF   THE   NEW    CHURCH.  12C 

Divine  Omnipresence,  is  signified  by  the  Holy  Spirit,  therefore 
when  the  Lord  spake  to  His  disciples  concerning  the  Holy 
Spirit,  whom  he  would  send  from  God  the  Father,  He  also 
said,  "Iwillnot  leave  you  comfortless,  2  go  away  and  come  again 
unto  you'  and  in  that  day  ye  shall  know  that  lam  in  My  Father, 
and  ye  in  Me,  and  I  in  you,"  John  xiv.  18,  20,  28  :  and  just 
before  His  departure  out  of  the  world  He  said,  "Z0/  I  am  with 
you  all  the  days,  even  to  the  consummation  of  the  age"  Matt, 
xxviii.  20.  Having  read  these  words  in  their  presence,  the 
angels  said,  From  these,  and  many  other  passages  in  the  Word, 
it  is  evident,  that  the  Divine  Principle  which  is  called  the  Holy 
Spirit,  proceeds  from  the  Divine  in  the  Lord  by  His  Divine 
Human.  Whereupon  they  that  sat  on  the  seats  all  exclaimed, 
This  is  Divine  Truth. 

Lastly,  this  decree  was  passed :  That  from  whj,t  has  been 
deliberated  in  this  council,  we  clearly  see,  and  of  consequence 
acknowledge  as  holy  truth,  that  in  the  Lord  God  the  Saviour 
Jesus  Christ  there  is  a  Divine  Trinity,  consisting  of  the  All- 
begetting  Divinity  which  is  called  Father,  the  Divine  Humanity 
which  is  the  Son,  and  the  Divine  Proceeding  which  is  the  Holy 
Spirit :  then  they  lifted  up  their  voices  together,  saying,  "In 
Jesus  Christ  dwelleth  all  the  fulness  of  the  Divinity  bodily," 
Col.  ii.  9.  Tli us  there  is  One  God  in  the  church. 

When  these  conclusions  were  determined  in  that  magnifi 
cent  council,  they  rose  up  to  depart ;  and  the  angel,  the  keeper 
of  the  wardrobe,  presented  to  each  of  them  who  sat  on  the 
seats,  splendid  garments,  interwoven  here  and  there  with 
threads  of  gold,  and  said,  Receive  ye  these,  wedding  garments. 
And  they  were  conducted  in  a  glorious  manner  to  the  JSTew 
Christian  Heaven,  with  which  the  church  of  the  Lord  on  earth, 
which  is  the  New  Jerusalem,  will  be  in  conjunction. 


Zechariah,  chap.  xiv.  ver.  7,  8,  9. 

It  shall  be  one  day  which  is  known  to  Jehovah,  not  day  nor 
•night,  for  about  evening-time  it  shall  be  light.  It  shall  come  to 
pass  in  that  day,  living  waters  shall  go  out  from  Jerusalem:  and 
Jehovah  shall  be  King  over  all  the  enrth:  in  that  day  there 
shall  be  One  Jehovah,  and  His  name  One. 

251 

THE   END. 


THE  NATURE  Of 

THE    INTERCOURSE 


BETWEEN 


THE   SOUL   AND    THE   BODY, 


THE  NATURE 


OF 


THE   INTEBCOUKSE 


BETWEEN 


THE  SOUL  AND  THE  BODY: 


WHICH  IS  SUPPOSED   TO  BE  JOTJECVKD 


EITHER  BY  PHYSICAL  INFLUX,  OR  BY  SPIRITUAL 
INFLUX,  OR  BY  PRE-ESTABLISHED  HARMONY. 


From  the  Latin  of 

EMANUEL  SWEDENBORG, 

Servant  of  the  Lord  Jesus  Christ. 


BEING  A  TRANSLATION  OP  HIS  WORK  ENTITLED 

;  DK  COMMEBCIO  ANIMJE  ET  CORPORJS  QUOD  CREDITOR  FIERI,  VBL  PBR  INFLCXCM  PHTSICCM,  VBI 
PBR  INFLCXCM  SPIBITCALKM,  VEL  MR  HARMONIAM  PR^HTABIJTAM.  "    Loudini,  MDCCLXIX, 


NEW  YORK: 

A3ORICAN  SWEDENBORG  PRINTING  AND  PUBLISHING  SOCIETY, 


CONTENTS. 


Sections. 
I.  That  there  are   two  Worlds,  a  Spiritual  World  inhabited  by 

Spirits  and  Angels,  and  a  Natural  World  inhabited  by  Men . .  3 
II.  That  the  Spiritual  World  first  existed  and  continually  sub 
sists  from  its  own  sun  ;  and  that  the  'Natural  World   first  ex 
isted  and  continually  subsists  from  its  own  sun 4 

III.  That  the  .sun  of  the  Spiritual  World  is  pure  Love,  from  Jehovab 

God,  who  is  in  the  midst  of  it 6 

IV.  That  from  that  Sun  proceed  Heat  and  Light ;  and    that  the 
Heat  proceeding  from  it  in  its  essence  is  Love,  and  the  Light 
thence  in  its  essence  is  Wisdom 6 

V.  That  both  that  Heat  and  that  Light  flow  into  Man,  the  Heat 
into  his  Will,  where  it  produces  the  good  of  love,  and  the 
Light  into  his  Understanding,  where  it  produces  the  truth  of 
wisdom 7 

VI.  That  those  two  elements,  viz.  Heat  and  Light,  or  Love  and 
Wisdom,  flow  conjointly  from  God  into  the  soul  of  man,  and 
by  this  into  the  mind,  its  affections  and  thoughts,  and  from 

these  into  the  senses,  speech,  and  actions  of  the  body 8 

VII.  That  the  sun  of  the  Natural  World  is  pure  fire  ;  and  that  the 
world  of  nature  first  existed  and  continually  subsists  by  means 

of  this  sun 9 

VIII.  That  therefore  every  thing  which  proceeds  from  this  sun,  re 
garded  in  itself,  is  dead 10 

IX.  That  what  is  Spiritual  clothes  itself  with  what  is  Natural,  as 

a  man  clothes  himself  with  a  garment 11 

X.  That  Spiritual  Existences  so  clothed  in  man,  are  what  enable 
him  to  live  as  a  Rational  and  Moral  Man,  thus  a  Spiritually 
Natural  Man 12 

XI.  That  the  reception  of  that  Influx  is  according  to  the  state  of 

Love  and  Wisdom  with  man 13 

XII.  That  the  Understanding  in  man  is  capable  of  being  elevated 
into  the  Light,  that  is,  into  the  Wisdom,  in  which  are  the  an 
gels  of  heaven,  according  to   the  improvement  of  his  reason  ; 
and  that,  in  like  manner,  his  Will  is  capable  of  being  elevated 
into  the  Heat  of  heaven,  that  is,  into  the  Love  of  heaven,  ac 
cording  to  the  deeds  of  his  Life :  but  that  the  Love  of  the 

[IT]  257 


CONTENTS. 

Sections 

Will  is  not  elevated,  except  so  far  as  the  man  wills  and  does 
those  things  which  the  Wisdom  of  the  Understanding  teaches  14 

XIII.  That  it  is  altogether  otherwise  with  beasts 15 

XIV.  That  there   are  three  Degrees  in  the  Spiritual  World,  and 
three  Degrees  in  the  Natural  World,  hitherto  unknown,  accord 
ing  to  which  all  influx  takes  place 16 

XV.  That  Ends  are  in  toe  first  degree,  Causes  in  the  second,  and 
Effects  in  the  third 17 

£VI.  That  hence  is  evident  what  is  the  nature  of  Spiritual  Influx, 

from  its  origin  to  its  effects 18 


9ft* 


THE   NATCRE  OF 


THE    INTERCOURSE 

BETWEEN 

THE   SOUL   AND    THE   BODY. 


1.  THERE  are  three  opinions  and  tenets,  or  three  hypotheses, 
respecting  the  intercourse  between  the  soul  and  the  body,  or 
respecting  the  manner  in  which  the  one  operates  on  the  other, 
and  in  which  they  both  operate  in  union  ;  the  first  is  called 
Physical  Influx,  the  second  Spiritual  Influx,  and  the  third  Pre- 
established  Harmony.  The  FIRST  hypothesis,  which  is  that  of 
PHYSICAL  INFLUX,  draws  its  origin  from  the  appearances  of  the 
senses,  and  the  fallacies  which  spring  from  that  source.  For 
it  appears  as  if  the  objects  of  sight,  which  affect  the  eyes, 
flowed  into  the  thought,  and  produced  it ;  in  like  manner 
speech,  which  affects  the  ears,  appears  to  flow  into  the  mind, 
and  produce  ideas  there  ;  and  the  case  appears  to  be  similar 
with  respect  to  the  smell,  taste  and  touch.  The  organs  of  these 
senses  first  receive,  by  contact,  impressions  from  surrounding 
objects;  and  the  mind  appears  to  think,  and  also  to  will,  ac 
cording  to  the  affections  of  those  organs  ;  observing  which,  the 
ancient  philosophers  and  schoolmen  concluded  there  to  be  an 
influx  from  the  organs  of  sense  into  the  soul,  and  hence  adopted 
the  hypothesis  of  Physical  or  Natural  Influx.  The  SECOND  hy 
pothesis,  which  is  that  of  SPIRITUAL  INFLUX,  called  by  some 
Occasional  Influx,  draws  its  origin  from  order  and  its  laws. 
For  the  soul  is  a  spiritual  substance,  and  is  consequently  purer, 
prior,  and  interior;  but  the  body  is  material,  and  is  consequently 
grosser,  posterior,  and  exterior  ;  and  it  is  according  to  order  for 
what  is  purer  to  flow  into  what  is  grosser,  what  is  prior  into 
what  is  posterior,  and  what  is  interior  into  what  is  exterior  ; 
thus  what  is  spiritual  into  what  is  material  ;  and  not  the  con 
trary  ;  consequently,  it  is  according  to  order  for  the  mind,  as 
the  seat  of  thought,  to  flow  into  the  sight  according  to  the 
state  induced  on  the  eyes  by  the  objects  before  them, — which 
state,  also,  that  mind  disposes  at  its  pleasure  ;  and  likewise  for 
the  mind  as  the  seat  of  perception  to  ,flo\v  into  the  hearing, 

259 


2  THE   INTERCOURSE    BETWEEN 

according  to  the  state  induced  on  the  ears  by  speech.  The 
THIRD  hypothesis,  which  is  that  of  PRE-ESTABLISHED  HARMONY, 
originates  from  appearances  and  fallacies  to  which  the  rational 
faculty  is  subject.  For  in  the  operation  itself,  the  mind  acts 
together  and  simultaneously  with  the  body  ;  but,  nevertheless, 
every  operation  is  first  successive  and  afterwards  simultaneous. 
"Now  successive  operation  is  influx,  and  simultaneous  operation 
is  harmony  ;  which  occur  when  the  mind  thinks  and  afterwards 
speaks,  or  when  it  wills  and  afterwards  acts.  It  is  therefore  a 
fallacy  of  the  rational  faculty  to  establish  that  which  is  simul 
taneous  and  exclude  that  which  is  successive.  No  fourth  opin 
ion  respecting  the  intercourse  between  the  soul  and  the  body 
can  be  framed;  for  either  the  soul  must  operate  on  the  body, 
or  the  body  on  the  soul,  or  both  continually  together. 

2.  Since  the  hypothesis  of  spiritual  influx  draws  its  origin, 
as  just  observed,  from  order  and  its  laws,  this  opinion  has  been 
acknowledged  and  received  by  the  wise  in  the  learned  world 
in  preference  to  the  other  two ;  for  every  thing  which  draws  its 
origin  from  order,  is  truth,  and  truth  manifests  itself  by  virtue 
of  its  inherent  light,  even  in  that  shade  which  obscures  the  ra 
tional  perception  while  the  truth  only  exists  in  the  form  of  an 
hypothesis.  There  are  three  things  which  involve  this  hypo 
thesis  in  shade,  viz.,  ignorance  respecting  what  the  soul  is,  ig 
norance  respecting  what  anything  spiritual  is,  and  ignorance 
respecting  the  nature  of  influx  :  wherefore  these  three  things 
must  first  be  unfolded  before  the  rational  faculty  can  see  the 
truth  itself.  For  truth,  while  it  only  exists  in  the  form  of  an 
hypothesis,  is  not  truth  itself,  but  a  conjecture  respecting  it ; 
it  is  like  a  picture  seen  at  night  on  a  wall  by  the  light  of  the 
stars,  to  which  the  mind  assigns  a  different  form  according  to 
its  fancy  ;  whereas  its  proper  form  is  seen  when  the  sun  illu 
minates  it  in  the  morning,  and  not  only  discovers  and  renders 
visible  its  general  figure,  but  also  its  particular  parts  :  just  so, 
out  of  the  shade  in  which  the  truth  appears  while  this  opinion 
exists  in  the  form  of  an  hypothesis,  arises  the  open  truth,  when 
it  is  known  what  and  of  what  nature  that  which  is  spiritual  is 
respectively  to  that  which  is  natural  ;  what  and  of  what  nature 
the  human  soul  is  ;  and  what  is  the  nature  of  the  influx  that 
flows  into  the  soul,  and  by  the  soul  into  the  perceptive  and 
thinking  mind,  and  from  this  into  the  body.  But  these  sub 
jects  can  be  explained  by  no  man,  unless  he  have  received 
from  the  Lord  the  privilege  of  being  in  society  with  angels  in 
the  spiritual  world  and  with  men  in  the  natural  world  at  the 
same  time  ;  and  since  this  privilege  has  been  bestowed  on  me., 
I  have  been  enabled  to  describe  what  and  of  what  nature  they 
are.  This  I  have  done  in  the  work  on  CONJUGIAL  LOVK,  in  the 
Memorable  Relation  respecting  the  nature  of  .v hat  is  SPIRITUAL, 
n.  326 — 329;  in  that  respecting  the  HUMAN  SOUL,  n.  315  ;  in 
260 


THE   SOUL    AND    THE   BODY.  2 

that  respecting  INFLUX,  n.  380 ;  and  more  fully  in  that  at  n. 
415 — 4'22.*  Who  does  not  know,  or  may  not  know,  that  the 
good  of  love  and  the  truth  of  faith  flow  from  God  into  man, 
and  that  they  flow  into  his  soul,  and  are  felt  in  his  mind  ;  and 
that  they  flow  again,  from  his  thought  into  his  speech,  and  from 
his  will  into  his  actions?  That  spiritual  influx,  and  its  origin 
and  derivation,  are  from  thence,  shall  be  manifested  in  the  fol 
lowing  order.  I.  That  there  are  two  worlds,  a  spiritual  wo  rid  ^ 
which  is  inhabited  by  spirits  and  angels,  and'  a  natural  world, 
which  is  inhabited  by  men.  II.  That  the  spiritual  world  first 
existed  and  continually  subsists  from  its  own  sun  ;  and  that  the 
natural  world  first  existed  and  continually  subsists  from  its  own 
sun.  III.  That  the  sun  of  the  spiritual  world  is  pure  love  from 
Jehovah  God,  who  is  in  the  midst  of  it.  IV.  That  from  that 
sun  proceed  heat  and  light ;  and  that  the  heat  proceeding  from 
it  is  in  its  essence  love,  and  the  light  thence  is  in  its  essence 
wisdom.  V.  That  both  that  heat  and'  that  light  flow  into  man, 
the  heat  into  his  will,  where  it  produces  the  good  of  love  /  and 
the  light  into  his  understanding,  where  it  produces  the  truth 
of  wisdom.  VI.  That  those  two  elements,  viz.,  heat  and  light, 
or  love  and  ioisdom,fiow  conjointly  from  God  into  the  soul  of 
man,  and  by  this  into  his  mind,  its  affections  and  thoughts, 
and  from  these  into  the  senses,  speech  and  actions  of  the 
body.  VII.  That  the  sun  of  the  natural  world  is  pure  fire; 
and  that  the  world  <rf  nature  first  existed  and  continually  sub 
sists  by  this  sun.  VIII.  That  therefore  every  thing  which  pro 
ceeds  from  this  sun,  regarded  in  itself,  is  dead.  IX.  That  that 
which  is  spiritual,  clothes  itself  with  that  which  is  natural,  as 
man  clothes  himself  with  a  garment.  X.  That  spiritual  things 
thus  clothed  in  man  enable  him  to  live  as  a  rational  and  moral 
man,  thus  as  a  spiritually  natural  m>an.  XL  That  the  recep 
tion  of  that  influx  is  according  to  the  state  of  love  and  wisdom 
with  man.  .XII.  That  the  understanding  in  man  is  capable 
of  being  elevated  into  the  light,  that  is,  into  the  wisdom,  in  which 
are  the  angels  of  heaven,  according  to  the  improvement  of  his 
rational  faculty  •  and  that  his  will  is  capable  ofbeina  elevated, 
in  like  m.anner,  into  heat,  that  is,  nto  love,  accordtng  to  the 
deeds  of  his  life  •  but  that  the  love  of  the  will  is  not  elevated, 
except  so  far  as  man  wills  and  does  those  things  which  the  wis 
dom  of  the  understanding  teaches.  XIII.  That  beasts  are  con 
stituted  auite  otherwise.  XIV.  That  there  are  three  degrees  in 
the  spiritual  world^  and  three  degrees  in  the  natural  world,  ac 
cording  to  which  all  influx  takes  place.  XV.  That  ends  are  in 
the  first  degree,  causes  in  the  second,  and  effects  in  the  third. 
XVI.  That  hence  may  appear  what  is  the  nature  of  spiritual 

*  Those  who  may  not  possess  the  work  on  CONJITGIAL  LOVE,  will  find  the  same 
articles  in  the  TKTE  CHRISTIAN  RELIGION,  n.  280  ;  n.  697  ;  n.  35  :  n.  77,  and  n.  12 

261 


3,  4  THE   INTERCOURSE   BETWEEN 

influx  from  its  origin  to  its  effects.     Each  of  these  propositions 
shall  now  be  briefly  illustrated. 

I.  That  there  are  two  worlds,  a    spiritual   world  inhabited 
by  spirits  and  angels,  and  a  natural  world  inhabited  by  men. 

3.  That  there  is  a  spiritual  world  inhabited   by  spirits  and 
angels,  distinct  from  the  natural  world  inhabited  by  men,  is  a 
fact  which,  because  no  angel  has  descended   and  declared  it, 
and  no  man  has  ascended  and  seen  it,  has  been  hitherto  un 
known,  even  in  the  Christian  world  ;  lest,  therefore,  from   ig 
norance  of  the  existence  of  such  a  world,  and  the  doubts  re 
specting  the  reality  of  heaven  and  hell  which  result  from  such 
ignorance,  men  should  be  infatuated  to  such  a  degreee  as  to 
become  naturalists  and  atheists,  it  has  pleased  the  Lord  to  open 
my  spiritual  sight,  and.  as  to  my  spirit,  to  elevate  me  into  hea 
ven,  and  to  let  me  down  into  hell,  and  to  exhibit  to  my  view 
the  nature  of  both.     It  has  thus  been  made  evident  to  me  that 
there  are  two  worlds  completely  distinct  from  each  other  ;  one, 
all  the  objects  of  which  are  spiritual,  whence  it  is  called  the 
spiritual  world  ;  and  another,  all  the  objects  of  which  are  na 
tural,  whence  it  is  called  the  natural  world  :  as  also,  that  spirits 
and  angels  live  in  their  own  world,   and  men  in   theirs  ;  and 
further,   that    every    man    passes  by   death   from    his    world 
into  the  other,  in  which  he  lives  to  eternity.     It  is  necessary, 
in  order  that  the  nature  of  influx,  which  is  the  subject  of  this 
little  work,  may  be  unfolded  from  its  first  origin,  that  some  in 
formation  respecting  both  these  worlds  should  be  first  premised; 
for  the  spiritual  world  flows  into  the  natural  world,  and  actu 
ates  it  in  all  its  parts  ;  it  not  only  operates  upon   men,  but  on 
beasts  too  ;  and  also  constitutes  the   vegetative  principle  in 
trees  and  herbs. 

II.  That  the  spiritual  world  Jirst  existed  and  continually 
subsists  from  its  own  sun  ;   and  that  the   natural   world  Jirst 
existed,  and  continually  subsists  from  its  own  sun. 

4.  There  is  one  sun  of  the  spiritual  world,  and   another  sun 
of  the  natural  world,  because  those  worlds  are  completely  dis 
tinct  from  each  other  ;  and  every  world  must  derive  its  origin 
from  a  sun  ;  for  a  world  of  which  all  the  objects  are  spiritual, 
cannot  originate  from  a  sun,  all  the  products  of  which  are  na 
tural  ;  for  then  there  must  be  a  physical  influx,  which,   never 
theless,  is  contrary  to  order.     That  the  world  first  existed  from 
the  sun,  and  not  the  sun  from  the  world,  is   manifest   by   an 
effect  from  the   former  cause  still   observable;  viz.,  that   the 
world,  in  the  whole  and  in  every   part,   still   subsists   by   the 
Bun  ;  and  subsistence  demonstrates  existence  ;  wherefore,  it  is 

262 


THE    SOUL    AND   THE    BODY.  4,    5 

a  common  remark,  that  subsistence  is  perpetual  existence ; 
whence  it  is  evident,  that  take  away  the  sun,  and  its  world 
would  fall  into  a  chaos,  and  this  chaos  into  nothing.  That,  in 
the  spiritual  world,  there  is  a  sun  different  from  that  ia  the 
natural  world,  I  am  able  to  testify,  for  I  have  seen  it ;  in  ap 
pearance,  it  is  a  globe  of  tire,  like  onr  sun,  is  of  much  the  same 
magnitude,  and  at  the  same  distance  from  the  angels  as  our 
sun  is  from  men  ;  but  it  does  not  rise  or  set,  but  stands  immov 
able  in  a  middle  altitude  between  the  zenith  and  the  horizon  ; 
whence  the  angels  enjoy  perpetual  light  and  perpetual  spring. 
The  man  who  reasons  upon  the  subject  without  knowing  any 
thing  respecting  the  sun  of  the  spiritual  world,  may  easily  fall 
into  insane  notions  when  he  endeavors  to  form  an  idea  of  the 
creation  of  the  universe;  thus  when  he  deeply  considers  it,  he 
concludes  that  its  origin  must  be  from  nature  ;  and  as  the  origin 
of  nature  is  the  sun,  he  conceives  that  the  universe  pro 
ceeded  from  the  sun  as  its  creator.  Moreover,  no  one  can  form 
a  right  conception  of  spiritual  influx,  unless  he  knows  the  ori 
gin  of  it ;  for  all  influx  proceeds  from  a  sun,  spiritual  influx 
from  its  sun,  and  natural  influx  from  its  sun  ;  thus  the  internal 
sight  of  man,  which  is  that  of  his  mind,  receives  influx  from 
the  spiritual  sun,  but  his  external  sight,  which  is  that  of  his 
body,  receives  influx  from  the  natural  sun  ;  but,  in  operation, 
both  act  in  conjunction,  just  as  the  soul  acts  in  conjunction  with 
the  body.  Hence  it  is  evident  into  what  blindness,  darkness, 
and  fatuity  they  may  fall,  who  have  no  knowledge  of  the  spi 
ritual  world  and  its  sun  ;  they  may  fall  into  blindness,  because 
the  mind  which  judges  by  the  sight  of  the  eye  alone,  becomes 
in  its  reasonings  like  a  bat,  which  flies  by  night  with  a  wan 
dering  course,  and  is  attracted  by  a  mere  linen  cloth  that  may 
any  where  be  hanging  up ;  they  may  fall  into  darkness,  be 
cause  the  sight  of  the  mind,  when  the  sight  of  the  eye  flows 
into  it  from  without,  is  deprived  of  all  spiritual  light,  and  be 
comes  like  the  sight  of  an  owl ;  and  they  may  fa\l  into  fatuity , 
because  the  man  still  continues  to  think,  but  he  thinks  from 
natural  things  concerning  spiritual  things,  and  not  contrariwise; 
thus  he  thinks  like  a  madman,  a  fool,  and  an  idiot. 

III.  That  the  sun  of  the  spiritual  world  is  pure  love,  from 
Jehovah  God,  who  is  in  the  midst  of  it. 

5.  Spiritual  things  cannot  proceed  from  any  other  source  than 
from  love,  nor  love  from  any  other  source  than  Jehovah  God,  who 
is  Love  itself:  hence  the  sun  of  the  spiritual  world,  from  which, as 
their  fountain,  all  spiritual  things  issue,  is  pure  love  proceeding 
from  Jehovah  God,  who  is  in  the  midst  of  it.  That  sun  is  not  it 
self  God,  but,  it  is  an  emanation  from  God,  being  the  proximate 
sphere  diffused  around  him  and  proceeding  from  him.  By 

263 


5,    6  THE    INTERCOURSE    BETWEEN 

means  of  this  sun,  the  universe  was  created  by  Jehovah  God 
by  the  universe,  we  mean,  the  whole  expanse  of  worlds,  which 
are  as  many  as  the  stars  in  the  expanse  of  our  heaven).  Crea 
tion  .was  effected  by  means  of  that  ,sun,  which  is  pure  love, 
thus  by  Jehovah  God,  because  love  is  the  very  esse  of  lite,  and 
wisdom  is  the  existere  of  life  thence  derived,  and  all  things 
were  created  from  love  by  wisdom  ;  this  is  meant  by  these 
words  in  John  :  "The  Word  was  with  God,  and  God  was  the 
Word ;  all  things  were  made  by  him,  and  without  him  nothing 
wras  made  which  was  made  ;  and  the  world  was  made  by  him" 
i.  3,  10  :  the  Word  here  is  the  Divine  Truth,  thus  likewise  the 
Divine  Wisdom  ;  wherefore,  also,  the  Word  is  called,  ver.  9, 
the  light  which  illuminates  every  man  :  in  like  manner  the  Di 
vine  Wisdom  illuminates  by  means  of  the  Divine  Truth.  They 
who  deduce  the  origin  of  worlds  from  any  other  source  than 
the  Divine  Love  operating  by  the  Divine  Wisdom,  fall  into 
hallucinations  like  those  of  persons  disordered  in  the  brain, 
who  see  spectres  as  men,  phantoms  as  luminous  objects,  and 
imaginary  entities  as  real  figures  :  for  the  created  universe  is  a 
coherent  work,  originating  from  love  operating  by  wisdom  ;  as 
you  will  see,  if  you  are  able  to  examine  the  chain  of  things  in 
their  order,  from  those  which  are  first  to  those  which  are  last. 
As  God  is  one,  so  also  the  spiritual  sun  is  one ;  for  the  exten 
sion  of  space  is  not  predicable  of  spiritual  things,  which  are  the 
derivations  of  that  sun  ;  and  essence  and  existence  that  are  in 
dependent  of  space  are  present  everywhere  in  space  without 
space  :  thus  the  Divine  Love  is  present  from  the  beginning  of 
the  universe  to  all  its  boundaries.  That  the  Divine  fills  all 
things,  and  by  such  iinpletion  preserves  them  in  the  state  in 
wThich  they  were  created,  is  a  truth  of  which  the  rational  fac 
ulty  has  a  distant  apprehension;  which  becomes  a  nearer  one, 
in  proportion  as  the  mind  has  a  knowledge  of  the  nature  of 
love,  as  it  is  in  itself;  of  its  conjunction  with  wisdom  for  the 
perception  of  ends  ;  of  its  influx  into  wisdom  tor  the  exhibition 
of  causes  ;  and  of  its  operation  by  means  of  wisdom  for  the  pro 
duction  of  eifects. 

IV.  That  from  that  sun  proceed  heat  and  light;  and  that 
the  heat  proceeding  from  it  in  its  essence  is  lave,  and  the  light 
thence  in  its  essence  is  wisdom. 

6.  It  is  known  that  in  the  Word,  and  thence  in  the  common 
language  of  preachers,  fire  is  mentioned  to  express  Divine  Love  ; 
thus  it  is  usual  to  pray,  that  heavenly  fire  may  fill  the  heart  and 
kindle  holy  desires  to  worship  God  :  the  reason  of  which  is,  be 
cause  fire  corresponds  to  love,  and  thence  signifies  it.  Hence  it  is 
that  Jehovah  God  was  seen  by  Moses,  as  a  fire,  in  a  bush  ;  as 
also  by  the  children  of  Israel  at  Mount  Sinai ;  and  that  tire  was 
264 


THE    SOUL    AND    THE    BODY.  6,    ? 

commanded  to  be  perpetually  kept  upon  the  altar,  and  the 
lights  of  the  candlestick  in  the  tabernacle  to  be  lighted  every 
evening :  these  commands  were  given  because  lire  signifies  love. 
That  such  lire  has  heat  proceeding  from  it,  appears  manifestly 
from  the  effects  of  love  :  thus,  a  man  is  set  on  lire,  grows  warm, 
and  becomes  inflamed,  as  his  love  is  exalted  into  zeal,  or  into 
red-hot  anger.  The  heat  of  the  blood,  or  the  vital  heat  of  rne*i 
and  of  animals  in  general,  proceeds  solely  from  love,  which 
constitutes  their  life.  Neither  is  infernal  lire  any  thing  else 
than  love  opposite  to  heavenly  love.  This  then  is  the  reason 
that  the  Divine  Love  appears  to  the  angels  as  the  sun  in  their 
world,  with  the  aspect  of  a  globe  of  lire,  like  our  sun,  as  was 
said  above  ;  and  that  the  angels  enjoy  heat  according  to  their 
reception  of  love  from  Jehovah  God  by  means  of  that  sun.  It 
follows  from  hence,  that  the  light  there  is  in  its  essence  wis 
dom  ;  for  love  and  wisdom,  like  esse  and  existere,  are  incapa 
ble  of  being  divided,  since  love  exists  by  means  of  wisdom  and 
according  to  it.  This  resembles  a  familiar  phenomenon  in  our 
world  :  at  the  time  of  spring,  heat  unites  itself  with  light,  and 
causes  the  vegetable  creation  to  bud,  and  at  length  to  bear  fruit. 
Moreover,  every  one  knows  experimentally,  that  spiritual  heat 
is  love  and  spiritual  light  is  wisdom  ;  for  a  man  grows  warm 
in  proportion  as  he  feels  love,  and  has  a  perception  of  light  in 
his  understanding  in  proportion  as  he  attains  wisdom.  I  have 
often  seen  that  spiritual  light,  which  immensely  exceeds  natural 
light  in  clearness  and  in  splendor,  for  it  is  as  clearness  and 
splendor  themselves  in  their  very  essence  ;  it  appears  like  re 
splendent  and  dazzling  snow,  such  as  the  garments  of  the  Lord 
appeared  when  he  was  transfigured,  Mark  ix.  3;  Luke  ix.  28. 
As  light  is  wisdom,  therefore  the  Lord  calls  himself  the  Light 
which  illuminates  every  man,  John  i.  9 ;  and  says  in  other 
places,  that  he  is  the  Light,  John  iii.  19  ;  viii.  12  ;  xii.  35,  36, 
47,  that  is,  that  he  is  Divine  Truth  itself,  which  is  the  Word, 
thus  Wisdom  itself.  It  is  commonly  imagined  that  natural  light, 
which  is  the  same  as  the  light  of  reason,  proceeds  from  the 
light  of  our  world  :  but  it  proceeds  from  the  light  of  the  spirit 
ual  world  ;  for  the  sight  of  the  mind  flows  into  the  sight  of 
the  eye,  thus  also  the  light  of  the  spiritual  world  into  the  light 
of  the  natural  world,  but  not  contrariwise  :  if  the  contrary  took 
place,  there  would  be  physical  influx  and  not  spiritual  influx. 

V.  That  both  thai  heat  and  that  light  flow  into  man,  the 
heat  into  his  will,  where  it  produces  the  good  of  love,  arid  the 
light  into  his  understanding,  where  it  produces  the  truth  q/ 
wisdom. 

7.  It  is  known  that  all  things  universally  have  relation  to 
good  and  truth,  and  that  there  is  not  a  single  object  in  exist* 

265 


7,    8  THE   INTERCOURSE   BETWEEN 

ence  which  has  not  something  relative  to  those  two  principles. 
On  this  account,  there  are  in  man  two  receptacles  ol  life,  one, 
which  is  the  receptacle  of  good,  called  the  will,  and  another, 
which  is  the  receptacle  of  truth,  called  the  understanding ;  and 
as  good  belongs  to  love,  and  truth  to  wisdom,  the  will  is  the 
receptacle  of  love,  and  the  understanding  is  the  receptacle  of 
wisdom.  That  good  belongs  to  love,  is  evident  from  this  con 
sideration  ;  that  what  a  man  loves,  this  he  wills,  and  when  he 
brings  it  into  act  he  calls  it  good  ;  and  that  truth  belongs  to 
wisdom  appears  hence,  that  all  wisdom  is  composed  of  truths  ; 
even  the  good  which  a  wise  man  thinks,  is  truth,  which  be 
comes  good  when  he  wills  it  and  does  it.  He  who  does  not  rightly 
distinguish  between  these  two  receptacles  of  life,  which  are 
the  will  and  the  understanding,  and  does  not  form  to  himself 
a  clear  notion  respecting  them,  will  in  vain  endeavor  to  com 
prehend  the  nature  of  spiritual  influx  :  for  there  is  influx  into 
the  will,  and  there  is  influx  into  the  understanding ;  there  is 
an  influx  of  the  good  of  love  into  the  will  of  man,  and  there  is 
an  influx  of  the  truth  of  wisdom  into  his  understanding;  each 
proceeding  from  Jehovah  God  immediately,  by  the  sun  in  the 
midst  of  which  he  is,  and  mediately,  by  the  angelic  heaven. 
These  two  receptacles,  the  will  and  the  understanding,  are  as 
distinct  as  heat  and  light  are  ;  for  the  will  receives  the  heat  of 
heaven,  which  in  its  essence  is  love,  and  the  understanding  re 
ceives  the  light  of  heaven,  which  in  its  essence  is  wisdom  ;  as 
was  said  above.  There  is  an  influx  from  the  human  mind  into 
the  speech,  and  there  is  an  influx  into  the  actions  ;  the  influx 
into  the  speech  takes  place  from  the  will  by  the  understanding, 
and  the  influx  into  the  actions  takes  place  from  the  understand 
ing  by  the  will.  They  who  are  only  acquainted  with  the  in 
flux  into  the  understanding,  and  not  at  the  same  time  with  that 
into  the  will,  are  like  persons  having  but  one  eye,  who  only 
see  the  objects  on  one  side  of  them,  and  not  those  on  the  other  ; 
and  they  are  like  persons  who  are  maimed,  who  do  their  work 
awkwardly  with  one  hand  only  ;  and  they  are  like  persons  that 
ure  lame,  who  walk  by  hopping  on  one  foot,  with  the  assist 
ance  of  a  crutch.  From  these  few  observations  it  is  plain,  that 
spiritual  heat  flows  into  the  will  of  man,  and  produces  the  good 
of  love,  and  that  spiritual  light  flows  into  his  understanding, 
iind  produces  the  truth  of  wisdom. 

VI.  That  those  two  elements,  viz.  heat  and  light,  or  love 
and  wisdom,  flow  conjointly  from  God  into  the  soul  of  man, 
and  by  this  into  the  mind,  its  affections  and  thoughts,  and 
from  these  into  the  senses,  speech^  and  actions  of  the  body. 

8.  The  spiritual  influx  hitherto  treated  of  by  men  of  learn 
ing,  is,  the  influx  from  the  soul  into  the  body ;  but  they  have 
266 


THE    SOUL    AND   THE    BODY.  8 

not  noticed  the  prior  influx  into  the  soul,  and  by  that  into  the 
body.     It  nevertheless  is  well  known,  that  all  the  good  of  love, 
and  all  the  truth  of  faith,  flow  from  God  into  man,  and  that  no 
portion  of  them  is  from  man  himself;  and  whatever  flows  from 
God  flows  proximately  into  his  soul,  and  by  the  soul  into  the 
rational  mind,  and  by  this  into  the  organs  which  constitute  the 
body.  Any  person,  then,  who  investigates  the  nature  of  spirit 
ual  influx  without  taking  this  into  the  account,  is  like  one  who 
stops  up  the  stream  of  a  fountain  and  still  looks  there  for  un 
failing  waters  ;  or  one  who  deduces  the  origin  of  a  tree  from  the 
branch  and  not  from  the  seed;  or  one  who  examines  principiates* 
without  attending  to  the  first  principle.  For  the  soul  is  not  life 
in  itself,  but  is  a  recipent  of  life  from  God,  who  is  life  in  itself; 
and  all  influx  belongs  to  life,  thus  is  from  God.     This  is  meant 
by  this  passage :   "  Jehovah  God  breathed  into  the  nostrils  of 
the  man  the  breath  of  life  [lives],  and  the  man  became  a  living 
soul,"  Gen.  ii.  7  :  to  breathe  into  the  nostrils  the  breath  of  life 
[lives],  signifies,  to  implant  the  perception  of  good  and  truth. 
The  Lord  also  says  of  himself,  "  As  the  Father  hath  life  in  him 
self,  so  hath  he  given  to  the  Son  to  have  life  in  himself,"  John 
v.  26 ;  to  have  life  in  himself  is  to  be  God :  and  the  life  of  the 
eoul  is  life  influent  from  God.     Now  forasmuch  as  all  influx 
belongs  to  life,  and  life  operates  by  means  of  its  receptacles  ; 
and  the  inmost  or  first  of  the  receptacles  in   man  is   his  soul ; 
therefore,  in  order  that  the  nature  of  influx  may  be  rightly  ap 
prehended,  it  is  necessary  to  begin  from  God,  and  not  from  an 
intermediate  station.     Were  we  to  begin  from  an  intermediate 
station,  our  doctrine  of  influx  would  be  like  a  chariot  without 
wheels,  or  like  a  ship  without  sails.  This  being  the  case,  there 
fore,  in  the  preceding  articles  we  have  treated  of  the  sun  of  the 
spiritual  world,  in  the  midst  of  which  is  Jehovah  God,  n.   5  ; 
and  of  the  influx  of  love  and  wisdom,  thus  of  life,  n.  6,  7.     The 
reason  that  life  from  God  flows  into  man  by  the  soul,   and   by 
this  into  the  mind,  that  is,  into  the  affections  and  thoughts  of 
the  mind,   arid  from  these  into  the  senses,  speech,  and  actions 
of  the  body,  is,  because  these  are  the   subjects  of  life  in  suc 
cessive  order.  For  the  mind  is  subordinate  to  the  soul,  arid  the 
body  is  subordinate  to  the  mind  :   and  the  mind  has  two  lives, 
one  belonging  to  the  will  and  another  to  the  understanding; 
the  life  of  its  will  is  the  good  of  love,  the  derivations  of  which 
are  called  affections  ;  and  the  life  of  its  understanding  is   the 
truth  of  wisdom,  the  derivations  of  which  are  called  thoughts: 
by  means  of  these  and  the  former,  the  mind  lives :  but  the  life 
of  the  body  are  the  senses,  speech,  and  actions  :  that  these  are 
derived  from  the  soul  by  the  mind,  follows  from  the   order  in 
which  they  stand,  and  from  which  they  manifest  themselves 
to  a  wise  man  without  scrutiny.      The  human  soul,  being  a 

*  A  logical  term,  denoting  things  derived  from  a  first  principle. 

267 


9  THE   INTERCOURSE    BETWEEN 

superior  spiritual  substance,  receives  influx  immediately  from 
God  ;  but  the  human  mind,  being  an  inferior  spiritual  substance, 
receives  influx  from  God  mediately  by  the  spiritual  world  ;  and 
the  body,  being  composed  of  the  substances  of  nature,  which 
are  called  matter,  receives  influx  from  God  mediately  by  the 
natural  world.  That  the  good  of  love  and  the  truth  of  wisdom, 
flow  from  God  into  the  soul  of  man  conjointly,  that  is,  united 
into  one,  but  that  they  are  divided  by  man  in  their  progress, 
and  are  conjoined  only  with  those  who  suffer  themselves  to  be 
led  by  God,  will  be  seen  in  the  following  articles. 

VII.  That  the  sun  of  the  natural  world  is  pure  fire  /  and 
tJiat  the  world  of  nature  first  existed  and  continually  subsists 
~by  means  of  this  sun. 

9.  That  nature  and  its  world,  by  which  we  mean  the  atmos 
pheres  and  the  earths  which  are  called  planets,  among  which 
is  the  terraqueous  globe  on  which  we  dwell,  together  with  all 
the  productions  which  annually  adorn  its  surface,  subsist  solely 
from  the  sun,  which  constitutes  their  centre,  and  which,  by  the 
rays  of  its  light,  and  the  modifications  of  its  heat,  is  every 
where  present,  every  one  knows  for  certain,  from  his  own  ex 
perience,  from  the  testimony  of  the  senses,  and  from  the  writings 
of  those  who  have  treated  of  such  subjects:  and  as  these  things 
owe  their  perpetual  subsistence  to  the  sun,  reason  may  with  cer 
tainty  conclude,  that  they  owe  their  existence  also  to  the  same  ; 
for  perpetually  to  subsist  is  perpetually  to  exist  as  they  first 
existed ;  hence  it  follows,  that  the  natural  world  was  created 
by  Jehovah  God  by  means  of  this  sun  as  a  secondary  cause. 
That  there  are  spiritual  existences  and  natural  existences,  which 
are  entirely  distinct  from  each  other  ;  and  that  the  origin  and 
support  of  spiritual  existences  are  derived  from  a  sun  which  is 
pure  love,  in  the  midst  of  which  is  the  Creator  and  Upholder 
of  the  universe,  Jehovah  God,  has  been  demonstrated  before  ; 
but  that  the  origin  and  support  of  natural  existences  are  de 
rived  from  a  sun  which  is  pure  fire,  and  that  the  latter  is  de 
rived  from  the  former,  and  both  from  God,  follows  of  itself,  as 
what  is  posterior  follows  from  what  is  prior,  and  what  is  prior 
from  the  First  Cause  of  all.  That  the  sun  of  nature  and  its 
worlds  is  pure  fire  all  its  effects  demonstrate  ;  as  the  concentra 
tion  of  its  rays  into  a  focus  by  the  art  of  optics,  from  which 
proceeds  fire  of  a  vehemently  burning  nature,  and  also  flame  ; 
the  nature  of  its  heat,  which  is  similar  to  heat  from  elementary 
fire  ;  the  graduation  of  that  heat  according  to  its  angle  of  in 
cidence,  whence  proceed  the  varieties  of  climate,  and  also  the 
four  seasons  of  the  year;  beside  other  facts;  by  which  the 
rational  faculty  may  be  continued,  even  by  the  senses  of  its 
body,  that  the  sun  of  the  natural  world  is  mere  fire  ;  and  also, 
"268 


THE    SOUL    AND    THE    BODY.  10 

that  it  is  fire  in  its  utmost  purity.  They  who  know  nothing 
concerning  the  origin  of  spiritual  existences  from  their  sun, 
but  are  oiily  acquainted  with  the  origin  of  natural  existences 
from  theirs,  can  scarcely  avoid  confounding  spiritual  and  natu 
ral  existences  together,  and  concluding,  through  the  fallacies 
of  the  senses,  and  those  to  which  the  rational  faculty  is  sub 
ject,  that  spiritual  existences  are  nothing  but  a  pure  kind  of 
natural  existences,  and  that,  from  the  activity  of  the  latter  ex 
cited  by  heat  and  light,  arise  wisdom  and  love.  These  persons, 
since  they  see  nothing  else  with  their  eyes,  and  smell  nothing 
else  with  their  nostrils,  and  breathe  nothing  else  in  their  breast, 
than  nature,  ascribe  to  it  all  the  rational  powers  also;  and  thus 
they  imbibe  naturalism  as  a  sponge  sucks  up  water.  Such 
persons  may  be  compared  to  coachmen,  who  yoke  the  horses 
behind  the  carriage,  and  not  before  it.  The  case  is  otherwise 
with  those  who  distinguish  between  spiritual  and  natural  ex 
istences,  and  deduce  the  latter  from  the  former ;  these,  also, 
perceive  that  there  is  an  influx  of  the  soul  into  the  body,  thus 
that  it  is  spiritual,  and  that  natural  things,  which  are  those  of 
the  body,  serve  the  soul  for  vehicles  and  mediums,  by  which 
to  produce  its  effects  in  the  natural  world.  lie  who  concludes 
otherwise  may  be  compared  to  a  crab,  which  assists  its  progress 
in  walking  with  its  tail,  and  draws  its  eyes  backwards  at  every 
step  ;  and  his  rational  sight  may  be  compared  to  the  sight  of 
the  eyes  of  Argus  in  the  back  of  his  head,  when  those  in  his 
forehead  were  asleep.  Such  persons,  also,  believe  themselves 
to  be  Arguses  in  reasoning;  for  they  say,  "Who  does  not  see 
that  the  origin  of  the  universe  is  from  nature?  and  what  then 
is  God  but  the  inmost  extension  of  nature  ?"  and  the  like 
irrational  observations ;  of  which  they  boast  more  than  wise 
men  do  of  their  rational  sentiments. 

"VIII.  That,  therefore,  every  thing  which  proceeds  from 
this  sun,  regarded  in  itself \  is  dead. 

10.  Who  does  not  see  from  the  rational  faculty  belonging 
to  his  understanding,  if  this  be  a  little  elevated  above  the 
sensual  faculties  of  the  body,  that  love,  regarded  in  itself,  is 
alive,  and  that  the  appearance  of  fire  which  it  assumes  is  its 
life,  and,  on  the  contrary,  that  elementary  fire,  regarded  in 
itself,  is  respectively  dead — consequently,  that  the  sun  of  the 
spiritual  world,  being  pure  love,  is  alive,  and  that  the  sun  of 
the  natural  world,  being  pure  fire,  is  dead?  and  that  the  case 
is  the  same  with  all  the  products  which  emanate  and  exist 
from  them  ?  There  are  two  things  which  produce  all  the 
effects  in  the  universe,  LIFE  and  NATURE  ;  and  they  produce 
them  according  to  order,  when  life,  from  within,  actuates  na 
ture  ;  the  case  is  otherwise,  when  nature,  from  without,  draws 

269 


11  THE   INTERCOURSE   BETWEEN 

life  to  act ;  which  takes  place  with  those  who  place  nature, 
which  in  itself  is  dead,  above  and  within  life,  and  thence 
wholly  devote  themselves  to  the  pleasures  of  the  senses,  and 
the  concupiscences  of  the  flesh,  esteeming  the  spiritual  con 
cerns  belonging  to  the  soul,  and  the  truly  rational  objects  be 
longing  to  the  mind,  as  nothing.  Such  persons,  on  account  of 
this  inversion,  are  they  who  are  called  THE  DEAD  ;  such  are  all 
atheistic  naturalists  in  the  world,  and  all  satans  in  hell.  They 
are  also  called  the  dead  in  the  "Word  ;  as  in  David  :  "  They 
joined  themselves  to  Baal-peor,  and  ate  the  sacrifices  of  the 
dead"  Ps.  cvi.  28.  "  The  enemy  hath  persecuted  my  soul,  he 
hath  made  me  to  sit  in  darkness,  as  those  who  have  been  long 
dead"  Ps.  cxliii.  3.  " To  hear  the  groaning  of  the  bound,  and 
to  open  to  those  that  are  appointed  to  death"  Ps.  cii.  20  :  and 
in  the  Revelation  :  "  I  know  thy  works,  that  thou  hast  a  name, 
that  thou  livest,  and  art  dead ;  be  watchful,  and  strengthen 
the  things  which  remain  that  are  ready  to  die"  iii.  1,  2.  They 
are  called  the  dead,  because  spiritual  death  is  damnation,  and 
damnation  is  the  lot  of  those  who  believe  life  to  be  from  na 
ture,  and  thus  believe  the  light  of  nature  to  be  the  light  of 
life,  and  thereby  bury,  suffocate,  and  extinguish  every  idea  oi 
God,  of  heaven,  and  of  eternal  life.  In  consequence  of  so 
doing,  such  persons  are  like  owls,  which  see  light  in  darkness, 
and  darkness  in  light :  that  is,  they  see  false  sentiments  as 
true  and  evils  as  good:  and  as  the  delights  of  evil  are  the  de 
lights  of  their  hearts,  they  are  not  unlike  those  birds  and  beasts 
which  devour  dead  bodies  as  choice  delicacies,  and  scent  the 
stenches  arising  from  graves  as  balsamic  odors.  Such  persons 
can  see  no  influx  but  such  as  is  physical  or  natural  ;  if,  not 
withstanding,  they  affirm  influx  to  be  spiritual,  they  do  not 
possess  any  idea  of  it,  but  merely  repeat  the  words  of  their 
preceptor. 

IX.  That  what  is  spiritual  clothes  itself  with  what  is  natu 
ral,  as  a  man  clothes  himself  with  a  garment. 

11.  It  is  well  known  that  both  an  active  and  a  passive  force 
are  necessary  to  every  operation,  and  that  nothing  can  be  pro 
duced  by  an  active  force  alone,  and   nothing  from   a   passive 
alone.     The  case  is  similar  with  what  is  spiritual  and  whr4-  ' 
natural ;  what  is  spiritual,  as  a  living  force,  being  active, 
what  is  natural,  as  a  dead  force,  being  passive.     Hence  it 
lows  that  whatever  existed  in  this  solar  world  at  its  first  c 
tion,  and  whatever  comes  into  existence  from  moment  to 
ment  since,  exists  from  what  is  spiritual  by  what   is  natu^.  . 
and  this  is  true,  not  only  in  regard  to  the  subjects  of  the  ani 
mal  kingdom,  but  also   to    those    of  the  vegetable   kingdom,. 
Another  fact  is  also  known  similar  to  the  former,  viz.  that  both 
270 


THE    SOUL   AND   THE   BODY.  11 

a  principal  and  an  instrumental  cause  are  necessary  to  every 
production,  and  that  these  two  causes,  when  anything  is  being 
produced,  appear  as  one,  though  they  are  distinctly  two ; 
wherefore  it  is  one  of  the  canons  of  wisdom,  that  the  cause 
principal  and  the  cause  instrumental  make  together  one  cause. 
So  also  do  what  is  spiritual  and  what  is  natural.  The  reason 
that,  in  producing  effects,  these  two  forces  and  causes  appear 
as  one,  is,  because  what  is  spiritual  is  within  what  is  natural, 
as  the  fibre  is  within  the  muscle,  and  as  the  blood  is  within 
the  arteries ;  or  as  the  thought  is  inwardly  in  the  speech,  and 
the  affection  in  the  tones  of  the  voice,  causing  themselves  to 
be  apprehended  by  these  natural  instruments.  From  these 
considerations,  though,  as  yet,  as  through  a  glass  darkly,  it 
appears,  that  what  is  spiritual  clothes  itself  with  what  is  natu 
ral,  as  a  man  clothes  himself  with  a  garment.  The  organical 
body  with  which  the  soul  clothes  itself,  is  here  compared  to  o 
garment,  because  a  garment  invests  the  body ;  and  the  soul 
also  puts  off  the  body,  and  casts  it  off  as  an  old  coat,  when  it 
emigrates  by  death  from  the  natural  into  its  own  spiritual 
world  :  for  the  body  grows  old  like  a  garment,  but  not  the 
soul,  because  this  is  a  spiritual  substance,  which  has  nothing 
in  common  with  the  changes  of  nature,  which  advance  from  a 
commencement  to  an  end,  and  are  periodically  terminated. 
They  who  do  not  consider  the  body  as  the  vesture  or  covering 
of  the  soul,  and  as  being  in  itself  dead,  and  only  adapted  to 
receive  living  forces  flowing  into  it  through  the  soul  from  God, 
cannot  avoid  concluding  from  fallacies,  that  the  soul  lives  by 
itself,  and  the  body  by  itself,  and  that  there  is,  between  their 
respective  lives,  a  PRE-ESTABLISHED  HARMONY;  and  likewise, 
that  the  life  of  the  soul  flows  into  the  life  of  the  body,  or  the 
life  of  the  body  into  the  life  of  the  soul,  indifferently,  whence 
they  conceive  INFLUX  to  be  both  SPIRITUAL  and  NATURAL  ;  when, 
nevertheless,  it  is  a  truth  which  is  testified  by  every  object  in 
creation,  that  a  posterior  existence  does  not  act  from  itself,  but 
from  the  prior  existence  from  which  it  proceeded  ;  thus  that 
neither  does  this  act  from  itself,  but  from  some  existence  still 
prior;  and  thus  that  nothing  acts  at  all  but  by  communication 
from  the  First  Cause  Itself,  which  does  act  of  itself,  and  which 
is  God.  Besides  there  is  but  one  only  life,  and  this  is  not 
capable  of  being  created,  but  is  eminently  capable  of  flowing 
into  forms  organically  adapted  to  its  reception  :  all  the  objects 
in  the  created  universe,  even  to  the  most  minute,  are  such 
forms.  It  is  believed  by  many  that  the  soul  is  itself  a  spark 
of  life,  and  thus  that  man,  since  he  lives  from  his  soul,  lives 
from  his  own  life,  thus  of  himself,  consequently,  not  by  an  in 
flux  of  life  from  God.  But  such  persons  cannot  avoid  twistiug 
of  fallacies  a  sort  of  Gordian  knot  in  which  they  entangle  all 
the  judgments  of  their  mind,  till  nothing  hut  insanitv,  in  re- 

271 


12  THE   INTERCOURSE   BETWEEN 

gard  to  spiritual  things,  is  the  result :  or  they  construct  a  laby 
rinth,  from  which  the  mind  can  never,  by  any  clue  which  rea 
son  supplies,  retrace  its  way,  and  extricate  itself:  they  also 
actually  let  themselves  down  into  caverns  under  ground,  where 
they  dwell  in  eternal  darkness.  For  from  such  a  belief  pro 
ceed  innumerable  fallacies,  each  of  which  is  horrible  ;  as  that 
God  has  transferred  and  transcribed  himself  into  men,  whence 
every  man  is  a  sort  of  deity  that  lives  of  himself;  and  thus 
that  he  does  good,  and  enjoys  wisdom  from  himself;  likewise, 
that  he  possesses  faith  and  charity  in  himself,  and  exercises 
them  from  himself,  and  not  from  God  ;  beside  other  monstrous 
sentiments,  such  as  prevail  with  those  in  hell,  who,  when  they 
were  in  the  world,  believed  nature  to  live,  or  to  produce  life 
by  its  own  activity :  when  these  look  towards  heaven  its  light 
appears  to  them  as  mere  darkness.  I  formerly  heard  a  voice 
saying  from  heaven,  that  if  a  spark  of  life  in  man  were  his 
own,  and  not  of  God  in  him,  there  would  be  no  heaven  nor 
anything  belonging  to  it;  whence  also,  there  could  be  no  church 
on  earth,  and,  consequently,  no  life  eternal.  For  further  par 
ticulars  relating  to  this  subject,  may  be  consulted  the  Memo 
rable  Relation  in  the  work  on  CONJUGIAL  LOVE,  n.  132 — 136.* 

X.  That  spiritual  existences  so  clothed  in  man,  are  what  en 
able  him  to  live  as  a  rational  and  moral  man,  thus  a  spiritually 
natural  man. 

12.  From  the  principle  established  above,  viz.,  that  the  soul 
clothes  itself  with  a  body  as  a  man  clothes  himself  with  a  gar 
ment,  this  follows  as  a  conclusion  :  for  the  soul  flosvs  into  the 
human  mind,  and  by  this  into  the  body,  and  carries  with  it  the 
life,  which  it  continually  receives  from  the  Lord,  and  thus 
transfers  it  mediately  into  the  body,  where,  owing  to  the  close 
ness  of  its  union,  it  makes  the  body  appear  to  live  ;  whence, 
and  from  a  thousand  testimonies  of  experience,  it  is  evident, 
that  what  is  spiritual  united  to  what  is  material,  as  a  living 
force  with  a  dead  force,  causes  man  to  speak  rationally  and  to 
act  morally.  It  appears  as  if  the  tongue  and  lips  spoke  from  a 
certain  life  in  themselves,  and  as  if  the  arms  and  hands  acted 
in  a  like  manner;  but  it  is  the  thought,  which  in  itself  is  spi 
ritual,  which  speaks,  and  the  will,  which  likewise  is  spiritual, 
which  acts,  each  by  its  own  organs,  which  in  themselves  are 
material,  being  taken  from  the  natural  world.  That  this  is  the 
case,  appears  in  the  light  of  day,  provided  this  consideration  be 
attended  to.  Remove  thought  from  speech,  is  not  the  tongue 
dumb  in  a  moment?  so,  remove  will  from  action,  and  do  not 
the  hands  in  a  moment  become  still  ?  Spiritual  existences  in 

*  And  in  the  TRUE  CHRISTIAN  RELIGION,  n.  48. 

272 


THE    SOUL   AND   THE   BODY.  12.    13 

this  state  of  union  with  natural,  and  the  consequent  appear 
ance  of  life  in  material  objects,  may  be  compared  to  generous 
wine  when  absorbed  by  a  clean  sponge,  to  the  saccharine  juice 
in  a  grape,  to  the  savory  liquor  in  an  apple,  and  to  the  aro 
matic  odor  in  cinnamon  ;  the  fibres  con  taming  these  things  are 
portions  of  matter,  which  have  neither  taste  nor  smell  of  them 
selves,  but  derive  them  from  the  fluids  in  and  between  them  ; 
wherefore,  if  you  squeeze  out  those  juices,  they  become  dead 
filaments  ;  such  are  the  organs  proper  to  the  body,  if  life  be 
taken  away.  That  man  is  a  rational  being  by  virtue  of  the 
union  in  him  of  spiritual  existences  with  natural,  is  evident 
from  the  analytical  nature  of  his  thoughts  ;  and  that  he  is  a 
moral  being  from  the  same  cause,  is  evident  from  the  propriety 
of  his  actions  and  the  graces  of  his  demeanor;,  these  he  pos 
sesses  by  virtue  of  his  faculty  of  being  able  to  receive  influx 
from  the  Lord  through  the  angelic  heaven,  which  is  the  very 
abode  of  wisdom  and  love,  thus  of  rationality  and  morality. 
Hence  it  may  be  perceived,  that  a  spiritual  and  a  natural  con 
stitution  being  united  in  man,  is  what  enables  him  to  live  as  a 
spiritually  natural  man.  The  reason  that  he  lives  in  a  similar 
and  yet  dissimilar  manner  after  death,  is,  because  his  soul  is 
then  clothed  with  a  substantial  body,  as  in  the  world  it  was 
clothed  with  a  material  body.  It  is  believed  by  many,  that 
the  perceptions  and  thoughts  of  the  mind,  being  spiritual,  flow 
in  naked,  and  not  by  means  of  organized  forms  ;  but  let  them 
dream  thus  who  have  riot  seen  the  interiors  of  the  head,  where 
the  perceptions  and  thoughts  reside  in  their  first  principles,  and 
who  are  ignorant  that  it  contains  the  brains,  interwoven  and 
composed  of  the  cineritious  and  medullary  substances,  to 
gether  with  glands,  cavities,  and  septa,  and  with  nieninges  and 
matres  surrounding  them  all ;  and  who,  likewise,  do  not  know 
that  a  man  thinks  and  wills  soundly  or  insanely  according  as 
all  these  organs  are  in  a  state  of  integrity  or  derangement,  con 
sequently,  that  he  is  rational  and  moral  according  to  the  or 
ganic  structure  of  his  mind.  For  the  rational  sight  of  man, 
which  is  the  understanding  without  forms  organized  for  the 
reception  of  spiritual  light,  would  be  an  abstract  nothing,  just 
as  his  natural  sight  would  be  without  the  eyes  ;  and  so  in  re 
gard  to  the  other  mental  functions. 

XL    That,  the  reception  of  that  influx   is   according  to   the 
state  of  love  and  wisdom  with  man. 

13.  That  man  is  not  life,  but  an  organ  recipient  of  life  from 
God,  and  that  love  in  union  with  wisdom  is  life;  also,  that 
God  is  Love  itself  and  Wisdom  itself,  and  thus  Life  itself,  has 
been  demonstrated  above  ;  hence  it  follows,  that  so  far  as  a 
man  loves  wisdom,  or  so  far  as  wisdom  embosomed  in  love  is 
[ 18  ]  273 


13  THE   INTERCOURSE   BETWEEN 

within  him,  so  far  he  is  an  image  of  God,  that  is,  a  receptacle 
of  life  from  God  ;  and,  on  the  contrary,  that  so  far  as  he  is 
possessed  by  opposite  love  and  thence  by  insanity,  so  far  he 
does  not  receive  life  from  God,  but  from  hell,  which  life  is  call 
ed  death.  Love  and  wisdom  themselves  are  not  life,  but  are 
the  esse  of  life ;  but  the  delights  of  love  and  the  amenities  of 
wisdom,  which  are  the  affections  of  them,  constitute  life,  for  by 
these  the  esse  of  life  comes  into  existence.  The  influx  of  life 
from  God  carries  with  it  those  delights  and  amenities,  like  the 
influx  of  light  and  heat  at  the  time  of  spring  into  the  human 
minds,  and  also  into  birds  and  beasts  of  every  kind,  yea,  into 
vegetables,  which  then  germinate  and  become  prolific  :  for  the 
delights  of  love  and  the  amenities  of  wisdom  expand  men's 
minds  and  adapt  them  to  the  reception  of  the  influx  of  life  from 
God,  as  joy  and  gladness  expand  the  face,  and  adapt  it  to  the 
influx  of  the  hilarities  of  the  soul.  The  man  who  is  affected 
with  the  love  of  wisdom,  is  like  the  garden  in  Eden,  in  which 
are  two  trees,  the  tree  of  life,  and  the  tree  of  the  knowledge  of 
good  and  evil ;  the  tree  of  life  is  the  reception  of  love  and  wis 
dom  from  God,  and  the  tree  of  the  knowledge  of  good  and  evil 
is  the  reception  of  them  from  self :  the  man  who  eats  of  the 
latter  tree  is  insane,  but  still  believes  himself  to  be  wise  like 
God  ;  but  the  man  who  eats  of  the  former  tree  is  truly  wise, 
and  believes  no  one  to  be  wise  but  God  alone,  and  that  man  is 
wise  so  far  as  he  believes  this,  and  the  more  so  as  he  feels  that 
he  wills  it.  But  more  on  this  subject  may  be  seen  in  the  Me 
morable  Kelation  in  the  work  on  CONJUGIAL  LOVE,  n.  132 — 
136.*  I  will  here  add  an  arcanum  confirming  these  facts  from 
heaven :  All  the  angels  of  heaven  turn  the  fore  part  of  the 
,head  towards  the  Lord  as  a  sun,  and  all  the  angels  of  hell  turn 
ithe  back  of  the  head  to  Him,  and  the  latter  receive  the  influx 
into  the  affections  of  their  will,  which  in  themselves  are  con 
cupiscences,  and  make  the  understanding  favor  them,  but  the 
former  receive  the  influx  into  the  affections  of  their  understand 
ing,  and  make  the  will  favor  them,  whence  these  are  in  the 
enjoyment  of  wisdom,  but  the  others  are  possessed  by  insanity. 
For  the  human  understanding  has  its  seat  in  the  cerebrum, 
which  is  under  the  forehead,  and  the  will  in  the  cerebellum, 
which  is  in  the  back  of  the  head.  Who  does  not  know  that  a 
man  who  is  insane  through  cherishing  false  sentiments,  favors 
the  lusts  of  his  own  evil,  and  confirms  them  by  reasons  drawn 
from  the  understanding ;  whereas  a  wise  man  sees  from  truths 
the  quality  of  the  lusts  of  his  own  will,  and  restrains  them  ? 
A  wise  man  does  this,  because  he  turns  his  face  to  God,  that 
is,  he  believes  in  God,  and  not  in  himself;  but  an  insane  man 
does  the  other,  because  he  averts  his  face  from  God,  that  is,  he 

*  Or  TRUE  CHRISTIAN  RELIGION,  n.  48. 

274 


THE    SOUL   AND   THE   BODY.  13,    14 

believes  in  himself,  and  not  in  God.  For  a  man  to  believe  in 
himself,  is  to  believe  that  he  enjoys  love  and  wisdom  from  him 
self,  and  not  from  God  ;  and  this  is  signified  by  eating  of  the 
tree  of  the  knowledge  of  good  and  evil :  but  for  a  man  to  be 
lieve  in  God,  is  to  believe  that  he  enjoys  love  and  wisdom  from 
God,  and  not  from  himself;  and  this  is  signified  by  eating  of 
the  tree  of  life,  Rev.  ii.  7.  From  these  considerations  it  may 
be  perceived,  but  still  only  with  a  degree  of  clearness  answer 
ing  to  the  light  of  the  moon  by  night,  that  the  reception  of  the 
influx  of  life  from  God  is  according  to  the  state  of  love  and 
wisdom  with  man.  This  influx  may  further  be  illustrated  by 
the  influx  of  light  and  heat  into  vegetables,  which  blossom 
and  bear  fruit  according  to  the  structure  of  the  fibres  which 
form  them,  thus  according  to  their  reception  of  the  light  and 
heat;  it  may  also  be  illustrated  by  the  influx  of  the  rays  of 
light  into  precious  stones,  which  modify  them  into  colors  ac 
cording  to  the  situation  of  the  parts  composing  them,  thus  also 
according  to  their  reception  of  the  rays  ;  and  likewise  by  op 
tical  glasses  and  the  drops  of  rain,  which  exhibit  rainbows  ac 
cording  to  the- incidence,  the  refraction,  and  thus  the  reception 
of  the  light.  The  case  is  similar  with  human  minds  in  respect 
to  spiritual  light,  which  proceeds  from  the  Lord  as  a  sun,  and 
perpetually  flows  in,  but  is  variously  received. 

XII.  That  the  understanding  in  man  is  capable  of  being 
elevated  into  the  light ,  that  is,  into  the  wisdom,  in  which 
are  the  angels  of  heaven,  according  to  the  improvement  of  his 
rational  faculty  ;  and  that  his  will  is  capable  of  being  elevated, 
in  like  manner,  into  the  heat  of  heaven,  that  is,  into  the  love 
of  heaven,  according  to  the  deeds  of  his  life  ;  but  that  the  love 
of  the  will  is  not  elevated,  except  so  far  as  man  wills  and  does 
those  things  which  the  wisdom  of  the  understanding  teaches. 

14.  By  the  human  mind  are  to  be  understood  its  two  facul 
ties,  which  are  called  the  understanding  and  the  will.  The  un 
derstanding  is  the  receptacle  of  the  light  of  heaven,  which  in 
its  essence  is  wisdom  ;  and  the  will  is  the  receptacle  of  the  heat 
of  heaven,  which  in  its  essence  is  love,  as  was  shown  above. 
These  two  principles,  wisdom  and  love,  proceed  from  the  Lord 
as  a  sun,  and  flow  into  heaven  universally  and  individually, 
whence  the  angels  have  wisdom  and  love  ;  and  they  also  flow 
into  this  world  universally  and  individually,  whence  men  have 
wisdom  and  love.  But  the  two  principles  proceed  in  union 
from  the  Lord,  and  likewise  flow  in  union  into  the  souls  of  an 
gels  and  men  ;  but  they  are  not  received  in  union  in  their 
minds ;  light,  which  forms  the  understanding,  being  first  re 
ceived  there,  and  love,  which  forms  the  will,  being  received 
gradually.  This  also  is  of  Providence  :  for  every  man  is  to  be 

275 


14  THE   INTERCOURSE   BETWEEN 

created  anew,  that  is,  reformed,  and  this  is  effected  by  means 
of  the  understanding ;  for  he  mnst  imbibe  from  infancy  the 
knowledges  of  truth  and  good,  which  are  to  teach  him  to  live 
well,  that  is,  to  will  and  act  rightly  :  thus  the  will  is  formed 
by  means  of  the  understanding.  For  the  sake  of  this  end,  there 
is  given  to  man  the  faculty  of  elevating  his  understanding  al 
most  into  the  light  which  is  enjoyed  by  the  angels  of  heaven, 
that  he  may  see  what  he  ought  to  will  and  thence  to  do.  in 
order  that  he  may  be  prosperous  in  the  world  for  a  time,  and 
blessed  after  death  to  eternity.  He  becomes  prosperous  and 
blessed,  if  he  procures  to  himself  wisdom,  and  keeps  his  will 
under  its  obedience ;  but  unprosperous  and  unhappy  it'  he  puts 
his  understanding  under  obedience  to  his  will  :  the  reason  is, 
because  the  will  hereditarily  tends  to  evils,  even  to  those  which 
are  enormous ;  wherefore,  unless  it  were  restrained  by  means 
of  the  understanding,  man  would  rush  into  acts  of  wickedness, 
yea,  from  his  inherent  savage  nature,  he  would  destroy  and 
slaughter,  for  the  sake  of  himself,  all  who  did  not  favor  and 
indulge  him.  Besides,  unless  the  understanding  could  be 
separately  perfected,  and  the  will  by  means  of  it,  man  would 
not  be  a  man  but  a  beast.  For  without  that  separation,  and 
without  the  ascent  of  the  understanding  above  the  will,  he 
would  not  be  able  to  think,  and  from  thought  to  speak,  but 
only  to  express  his  affection  by  sounds  ;  neither  would  he  be 
able  to  act  from  reason,  but  only  from  instinct ;  still  less  would 
he  be  able  to  know  the  things  which  are  of  God,  and  God  by 
means  of  them,  and  thus  to  be  conjoined  to  Him,  and  to  live 
to  eternity.  For  man  thinks  and  wills  as  from  himself,  and 
this,  as  from  himself,  is  what  gives  him  the  faculty  of  recipro 
cal  conjunction  :  for  there  can  be  no  conjunction  without  re- 
ciprocality,  just  as  there  can  be  no  conjunction  of  an  active 
with  a  passive  force  without  re-action.  God  alone  acts,  and 
man  suffers  himself  to  be  acted  on,  and  re-acts  in  all  appear 
ance  as  from  himself,  though  interiorly  it  is  from  God.  From 
these  considerations,  rightly  apprehended,  may  be  seen  what 
is  the  nature  of  the  will  of  man  if  it  is  elevated  by  means  of 
the  understanding,  and  what  is  its  nature  if  it  is  not  elevated, 
consequently  what  is  the  nature  of  the  man.  But  the  latter  sub 
ject,  viz.,  what  is  the  nature  of  man  if  the  love  of  his  will  is 
not  elevated  by  means  of  the  understanding,  shall  be  illustrated 
by  comparisons.  He  is  like  an  eagle  flying  on  high,  which,  as 
soon  as  it  sees  the  food  below  which  is  the  object  of  its  lust, 
as  chickens,  young  swans,  or  even  young  lambs,  casts  itself 
down  in  a  moment  and  devours  them.  He  is  also  like  an  adul 
terer,  who  conceals  a  harlot  in  a  cellar  below,  and  who  by 
turns  goes  up  to  the  highest  apartments  of  the  house,  and  dis 
courses  wisely  with  those  who  dwell  there  concerning  chastity 
and  alternately  withdraws  from  the  com  pan  y  the  re,  and  in- 
276 


THE   SOUL   AND    THE   BODY.  15 

dulges  himself  below  with  his  harlot.  He  is  also  like  a  thief 
on  a  tower,  who  there  pretends  to  act  the  part  of  a  watchman, 
but  who,  as  soon  as  he  sees  any  object  of  plunder  below,  hastens 
down  and  seizes  it.  He  may  also  be  compared  to  gnats,  which 
fly  in  a  column  over  the  head  of  a  horse  while  he  is  running, 
but  which  fall  down  when  the  horse  stops,  and  immerse  them 
selves  in  the  marsh.  Such  is  the  man  whose  will  or  love  is 
not  elevated  by  means  of  the  understanding;  for  he  then  re 
mains  stationary  below,  immersed  in  the  uncleanness  of  nature 
and  the  lusts  of  the  senses.  The  case  is  altogether  otherwise 
with  those  who  subdue  the  allurements  of  the  lusts  of  the  will 
by  the  wisdom  belonging  to  the  understanding.  With  these, 
the  understanding  afterwards  enters  into  a  marriage  covenant 
with  the  will ;  thus  wisdom  with  love,  and  they  dwell  together 
in  the  upper  apartment  with  the  utmost  delight. 

XIII.  That  it  is  altogether  otherwise  with  Beasts. 

15.  They  who  judge  of  things  only  as  they  appear  before 
the  senses  of  the  body,  conclude  that  beasts  have  will  and  un 
derstanding  as  well  as  men,  and  hence  that  the  only  distinction 
consists  in  man's  being  able  to  speak,  and  thus  to  describe  the 
things  which  he  thinks  and  desires,  while  beasts  can  only  ex 
press  them  by  sounds.  Beasts,  however,  have  not  will  and 
understanding,  but  only  a  resemblance  of  each,  which  the 
learned  call  an  analogous  endowment.  A  man  is  a  man,  be 
cause  his  understanding  is  capable  of  being  elevated  above  the 
desires  of  his  will,  and  it  thus  can  know  and  see  them,  and  also 
govern  them ;  but  a  beast  is  a  beast,  because  its  desires  drive 
it  to  do  whatever  it  does.  A  man,  then,  is  a  man,  in  conse 
quence  of  this,  that  his  will  is  under  obedience  to  his  under 
standing  ;  but  a  beast  is  a  beast  in  consequence  of  this,  that 
its  understanding  is  under  obedience  to  its  will.  From  these 
considerations  this  conclusion  follows,  viz.,  That  the  under 
standing  of  man,  forasmuch  as  it  receives  the  light  influent 
from  heaven,  and  apprehends  and  perceives  this  as  its  own, 
and  thinks  from  it  analytically,  with  all  variety,  altogether  as 
from  itself,  is  alive,  and  is  thence  truly  understanding;  and 
that  the  will  of  man,  forasmuch  as  it  receives  the  influent  love 
of  heaven,  and  acts  from  it  as  from  itself,  is  alive,  and  is  thence 
truly  will ;  but  that  the  contrary  is  the  case  with  beasts. 
Wherefore  they  who  think  under  the  influence  of  the  lusts  of 
the  will,  are  compared  to  beasts,  and  in  the  spiritual  world 
they  likewise  at  a  distance  appear  as  beasts ;  they  also  act 
like  beasts,  with  this  only  difference,  that  they  are  able  to  act 
otherwise  if  they  will :  but  they  who  restrain  the  lusts  of  their 
will  by  means  of  the  understanding,  appear  in  the  spiritual 
world  as  men,  and  are  angels  of  heaven.  In  a  word,  the  will 

277 


15  THE   INTERCOURSE   BETWEEN 

and  the  understanding  in  beasts  always  cohere,  and  forasmuch 
as  the  will  is  blind,  being  the  receptacle  of  heat  and  not  of 
light,  it  makes  the  understanding  blind  also :  hence  a  beast 
does  not  know  and  understand  its  own  actions,  and  yet  it  acts, 
for  it  acts  hy  an  influx  from  the  spiritual  world ;  and  such  ac 
tion  is  instinct.  It  is  imagined  that  a  beast  thinks  from  under 
standing  what  to  act;  but  this  is  by  no  means  the  case :  it  is 
compelled  to  act  solely  by  the  natural  love  which  is  in  it  from 
creation,  with  the  assistance  of  the  senses  of  its  body.  The 
reason  that  man  thinks  and  speaks  is  solely  because  his  under 
standing  is  capable  of  being  separated  from  his  will,  and  of 
being  elevated  even  into  the  light  of  heaven  ;  for  the  under 
standing  thinks,  and  thought  speaks.  The  reason  why  beasts 
act  according  to  the  laws  of  order  inscribed  on  their  nature, 
and  some  beasts  in  a  moral  and  rational  manner,  differently 
from  many  men,  is,  because  their  understanding  is  in  blind 
obedience  to  the  desires  of  their  will,  and  thence  they  are  not 
able  to  pervert  those  desires  by  depraved  reasonings,  as  men 
do.  It  is  to  be  observed,  that  when  the  terms  u  will  "  and 
u  understanding  "  are  here  used  in  reference  to  beasts,  a  cer 
tain  resemblance  of,  and  an  endowment  analogous  to,  those 
faculties,  are  what  are  meant :  analogous  endowments  are 
called  by  the  names  of  the  faculties  themselves,  on  account  of 
the  appearance.  The  life  of  a  beast  may  be  compared  with  a 
sleep-walker,  who  walks  and  acts  by  virtue  of  the  will  while 
the  understanding  sleeps  ;  and  also  with  a  blind  man,  who 
walks  through  the  streets  with  a  dog  leading  him  ;  and  also 
with  an  idiot,  who,  from  custom,  and  the  habit  thence  acquired, 
does  his  work  in  a  regular  manner.  It  may  likewise  be  com 
pared  with  a  person  void  of  memory,  and  thence  deprived  of 
understanding,  who  still  knows  or  learns  how  to  clothe  himself, 
to  eat  the  food  which,  he  prefers,  to  love  the  sex,  to  walk  the 
streets  from  house  to  house,  and  to  do  such  things  as  soothe 
the  senses  and  indulge  the  flesh,  by  the  allurements  aild  plea 
sures  of  which  he  is  drawn  along,  though  he  does  not  think, 
and  thence  cannot  speak.  From  these  considerations  it  is 
evident,  how  much  they  are  mistaken  who  believe  beasts  to 
be  endowed  with  rationality,  and  only  to  be  distinguished  from 
men  by  their  external  flgure  and  by  their  not  being  able  to 
express  by  speech  the  rational  things  which  inwardly  occupy 
their  thoughts ;  from  which  fallacies  many  even  conclude,  that 
if  man  lives  after  death,  beasts  will  do  so  too;  and,  on  the  con 
trary,  that  if  beasts  do  not  live  after  death,  neither  will  man  ; 
beside  other  dreams,  arising  from  ignorance  in  regard  to  the 
will  and  understanding,  and  also  in  regard  to  degrees  ;  by  the 
aid  of  which,  as  steps  for  its  ascent,  the  mind  of  man  mounts 
up  to  heaven. 
278 


THE    SOUL    AND    THE    BODY.  16 

XIY.  That  there  are  three  degrees  in  the  spiritual  world,  and 
three  degrees  in  the  natural  world,  hitherto  unknown,  accord 
ing  to  which  all  influx  takes  place. 

16.  It  is  discovered  by  the  investigation  of  causes  from  their 
effects,  that  degrees  are  of  two  kinds,  one  according  to  which 
things  prior  and  posterior  are  constituted,  and  another  accord 
ing  to  which  things  greater  and  less  are  constituted.  The  de 
grees  which  distinguish  tilings  prior  and  posterior,  are  to  be 

Called     DEGREES    OF     ALTITUDE,    Ol*    DISCRETE    DEGREES  ;     but     the 

degrees  by  which  things  greater  and  less  are  distinguished 
from  each  other,  are  to  be  called  DEGREES  OF  LATITUDE,  and 
also  CONTINUOUS  DEGREES.  Degrees  of  altitude,  or  discrete  de 
grees,  are  like  the  generations  and  compositions  of  one  thing 
from  another ;  as,  for  example,  they  are  like  the  generation 
and  composition  of  any  nerve  from  its  fibres,  and  of  any  fibre 
from  its  fibrils ;  or  of  any  piece  of  wood,  stone,  or  metal  from 
its  parts,  and  of  any  part  from  its  particles :  but  degrees  of 
latitude,  or  continuous  degrees,  are  like  the  increments  and 
decrements  of  the  same  degree  of  altitude  with  respect  to 
breadth,  length,  height,  and  depth ;  as  of  greater  and  less 
bodies  of  water,  or  air,  or  ether ;  and  as  of  large  and  small 
masses  of  wood,  stone,  or  metal.  All  things,  even  to  the  most 
particular,  in  both  worlds,  both  the  spiritual  world  and  the 
natural  world,  are,  from  creation,  in  degrees  of  both  these 
kinds  :  the  whole  animal  kingdom  in  this  world  is  in  those 
degrees  both  in  general  and  in  particular ;  so  are  the  whole 
vegetable  kingdom,  and  the  whole  mineral  kingdom  likewise ; 
and  so  is  the  expanse  of  afmospheres  from  the  sun  even  to  the 
earth.  There  are  therefore  three  atmospheres  discretely  dis 
tinct  according  to  the  degrees  of  altitude,  both  in  the  spiritual 
world  and  in"  the  natural  world,  because  each  world  has  its 
sun :  but  the  atmospheres  of  the  spiritual  world,  by  virtue  of 
their  origin,  are  substantial,  and  the  atmospheres  of  the  natu 
ral  world,  by  virtue  of  their  origin,  are  material  ;  and  since 
the  atmospheres  descend  from  their  origins  according  to  those 
degrees,  and  are  the  continents  of  light  and  heat,  like  vehicles 
to  convey  these  principles  to  their  destination,  it  follows  that 
there  are  three  degrees  of  light  and  heat :  and  since  light  in 
the  spiritual  world  is  in  its  essence  wisdom,  and  heat  there  is 
in  its  essence  love,  as  was  demonstrated  above  in  its  proper 
article,  it  follows  also,  that  there  are  three  degrees  of  wisdom 
and  three  degrees  of  love,  consequently  three  degrees  of  life; 
1'';',*  *l?cv  are  graduated  by  the  atmospheres  through  which  they 
}  uss.  Hence  it  is  that  there  are  three  angelic  heavens;  a 
supreme,  which  is  also  called  the  third  heaven,  inhabited  by 
angels  of  the  supreme  degree ;  a  middle,  which  is  also  called 
the  second  heaven,  inhabited  by  angels  of  the  middle  degree  * 

279 


16  THE    INTERCOURSE   BETWEEN 

and  an  ultimate,  which  is  also  called  the  first  heaven,  inhab 
ited  by  angels  of  the  lowest  degree.  Those  heavens  are  also 
distinguished  according  to  the  degrees  of  wisdom  and  love : 
the  angels  of  the  ultimate  heaven  are  in  the  love  of  knowing 
truths  and  goods ;  the  angels  of  the  middle  heaven  are  in  the 
love  of  understanding  them,  and  the  angels  of  the  supreme 
heaven  are  in  the  love  of  being  wise,  that  is,  of  living  accord 
ing  to  those  truths  and  goods  which  they  know  and  under 
stand.  As  the  angelic  heavens  are  distinguished  into  three 
degrees,  so  also  is  the  human  mind,  because  the  human  mind 
is  an  image  of  heaven,  that  is,  it  is  a  heaven  in  miniature. 
Hence  it  is  that  man  is  capable  of  becoming  an  angel  of  one 
of  those  three  heavens  :  and  he  becomes  such  according  to  his 
reception  of  wisdom  and  love  from  the  Lord  ;  an  angel  of  the 
ultimate  heaven  if  he  only  receives  the  love  of  knowing  truths 
and  goods;  an  angel  of  the  middle  heaven  if  he  receives  the 
love  of  understanding  them ;  and  an  angel  of  the  supreme 
heaven  if  he  receives  the  love  of  being  wise,  that  is,  of  living 
according  to  them.  That  the  human  mind  is  distinguished 
into  three  regions,  according  to  the  three  heavens,  may  be 
seen  in  the  memorable  relation  inserted  in  the  work  on  CON- 
JUGIAL  LOVE,  n.  270.  Hence  it  is  evident,  that  all  spiritual 
influx  to  man  and  into  man  descends  from  the  Lord  by  these 
three  degrees,  and  that  it  is  received  by  man  according  to  the 
degree  of  wisdom  and  love  in  which  he  is.  A  knowledge  of 
these  degrees  is  of  the  greatest  utility  at  this  day.  For  many, 
in  consequence  of  not  knowing  them,  tarry  in  the  lowest  de- 

f'ee,  in  which  are  the  senses  of  their  body,  and  on  account  of 
air  ignorance,  which  is  intellectual  darkness,  are  incapable 
of  being  elevated  into  spiritual  light,  which  is  above  them: 
hence  naturalism  takes  possession  of  them,  as  it  were  sponta 
neously,  as  soon  as  they  enter  on  any  investigation  and  scru 
tiny  concerning  the  human  soul  and  mind,  and  its  rationality, 
and  more  so  if  they  extend  their  inquiries  to  heaven  and  the 
lite  after  death  :  whence  they  become  like  persons  standing  in 
the  market  places  with  telescopes  in  their  hands,  looking  at 
the  sky  and  littering  vain  predictions;  and  also  like  persons 
who  chatter  and  reason  about  every  object  they  see,  and  every 
thing  they  hear,  without  any  rational  ideas,  resulting  from  an 
understanding  of  the  subject,  being  contained  in  their  remarks  : 
these  are  like  butchers,  who  believe  themselves  to  be  skilful 
anatomists,  because  they  have  examined  the  viscera  of  oxen 
and  sheep  outwardly,  but  not  inwardly.  But  it  is  a  truth  that 
to  think  from  the  influx  of  natural  light  not  cleared  by  the  in 
flux  of  spiritual  light,  is  merely  to  dream,  and  to  speak  from 
such  thought  is  to  make  vain  assertions,  like  fortune-tellers. 
But  further  particulars  concerning  degrees  may  be  seen  in  the 
work  on  the  DIVINE  LOVE  .AJSTDTHI;  DIVINE  WISDOM,  n.  173 — 281. 
280 


THE  SOUL  AND  THE  BODY.  17 

XV.  That  ends  are  in  the  first  degree,  causes  in  the  second, 
and  effects  in  the  third. 

17.  Who  does  not  see  that  the  end  is  not  the  cause,  but  that 
it  produces  the  cause  ?  and  that  the  cause  is  not  the  effect,  but 
that  it  produces  the  effect  ?  consequently,  that  they  are  three 
distinct  things  which  follow  each  other  in  order  ?  The  end 
with  man  is  the  love  of  his  will ;  for  what  a  man  loves,  this  he 
proposes  to  himself  and  intends  :  the  cause  with  him  is  the  rea 
son  of  his  understanding;  for  the  end,  by  means  of  the  reason, 
seeks  for  middle  or  instrumental  causes  :  and  the  effect  is  the 
operation  of  the  body,  from,  and  according  to,  the  end  and 
cause.  Thus  there  are  three  things  in  man,  which  follow  each 
other  in  order,  just  as  is  done  by  the  degrees  of  altitude.  When 
these  three  things  are  exhibited  to  observation,  the  end  is 
within  the  cause,  and  by  the  cause  is  in  the  effect :  thus,  in  the 
effect,  these  three  things  co-exist.  On  this  account,  it  is  said 
in  the  Word,  that  every  one  shall  be  judged  according  to  his 
works :  for  the  end,  or  the  love  of  his  will,  and  the  cause,  of 
the  reason  of  his  understanding,  are  contained  together  in  the  ef 
fects,  which  are  the  works  of  his  body :  thus  in  them  is  contained 
the  quality  of  the  whole  man.  They  who  are  unacquainted 
with  these  truths,  and  do  not  thus  distinguish  the  objects  oi 
rational  contemplation,  cannot  avoid  terminating  the  ideas  of 
their  thought  either  in  the  atoms  of  Epicurus,  the  monads  of 
Leibnitz,  or  the  simple  substances  of  Wolff:  they  thus  shut  up 
their  understandings  as  with  a  bolt,  so  that  they  cannot  even  ex 
ercise  their  reason  upon  the  subject  of  spiritual  influx,  because 
they  cannot  think  of  any  progression  beyond  those  atoms, 
monads,  or  simple  substances  ;  for  the  author  of  the  doctrine 
of  simple  substances  says,  that  it'  they  are  divided  they  are 
annihilated.  Thus  the  understanding  remains  stationary  in  its 
first  light,  which  merely  proceeds  from  the  senses  of  the  body, 
and  does  not  advance  a  step  further.  Hence  it  is  not  known 
but  that  spiritual  substance  is  merely  a  subtile  natural  sub 
stance  ;  that  beasts  have  rationality  as  well  as  men  ;  and  that 
the  soul  is  a  puff  of  wind,  like  that  which  is  emitted  from  the 
breast  when  a  person  dies  :  beside  other  notions  which  do  not 
partake  of  light  but  of  darkness.  As  all  things  in  the  spiritual 
world,  and  all  things  in  the  natural  world,  proceed  according 
to  these  degrees,  as  was  shown  in  the  preceding  article,  it  is 
evident  that  intelligence  properly  consists  in  knowing  and  dis 
tinguishing  them,  and  seeing  them  in  their  order.  JBv  these 
degrees,  also,  every  man  is  known  as  to  his  quality,  wnen  his 
love  is  known  ;  for,  as  observed  above,  the  end,  which  is  of  the 
will,  the  causes,  which  are  of  the  understanding,  and  the  ef 
fects,  which  are  of  the  body,  follow  from  his  love,  as  a  tree 
from  its  seed,  and  as  fruit  from  a  tree.  There  are  loves  of  three 

281 


17,  18  THE   INTERCOURSE   BETWEEN 

kinds  ;  the  love  of  heaven,  the  love  of  the  world,  and  the  love 
of  self:  the  love  of  heaven  is  spiritual,  the  love  of  the  world  is 
material,  and  the  love  of  self  is  corporeal.  When  the  love  is 
spiritual,  all  things  which  follow  from  it,  as  forms  from  their 
essence,  are  spiritual  likewise :  so,  also,  when  the  principal 
love  is  the  love  of  the  world  or  of  wealth,  and  thus  is  material, 
all  things  which  follow  from  it,  as  principiates  from  their  first 
principle,  are  material  likewise  ;  and  so,  again,  when  the  prin 
cipal  love  is  the  love  of  self,  or  of  eminence  above  all  others, 
and  thus  is  corporeal,  all  things  which  follow  from  it  are  cor 
poreal  likewise;  because  the  man  who  cherishes  this  love 
regards  himself  alone,  and  thus  immerses  the  thoughts  of  his 
mind  in  his  body.  Wherefore,  as  just  remarked,  he  who 
knows  the  reigning  love  of  any  one,  and  is  at  the  same  time 
acquainted  with  the  progression  of  ends  to  causes  and  of 
causes  to  effects,  which  three  things  follow  each  other  in 
order,  according  to  the  degrees  of  altitude,  knows  the  quality 
of  the  whole  man.  Thus  the  angels  of  heaven  know  the  qual 
ity  of  every  one  with  whom  they  speak  ;  they  perceive  his  love 
from  the  sound  of  his  voice,  they  see  an  image  of  it  in  his 
face,  and  the  figure  of  it  in  the  gestures  of  his  body. 

* 

XVI.    That  hence  is  evident  what  is  the  nature  of  spiritual 
influx  from  its  origin  to  its  effects. 

18.  Spiritual  influx  has  hitherto  been  deduced,  by  those 
who  have  treated  of  it,  from  the  soul  into  the  body,  but  not 
from  God  into  the  soul  and  thus  into  the  body.  The  reason  of 
their  proceeding  thus  has  been,  because  no  one  had  any  know 
ledge  respecting  the  spiritual  world,  and  respecting  the  sun 
there,  from  whence  all  spiritual  things  issue  as  from  their  foun 
tain  ;  and  thus  no  one  had  any  knowledge  respecting  the  influx 
of  spiritual  things  into  natural  things.  Now  since  it  has  been 
granted  me  to  be  in  the  spiritual  world  and  in  the  natural  world 
at  the  same  time,  I  am  obliged  by  my  conscience  to  commu 
nicate  these  facts.  For  of  what  use  is  the  possession  of  know 
ledge  without  its  communication  ?  Without  the  latter,  what 
is  the  former,  but  like  collecting  and  storing  up  riches  in  a 
casket,  and  only  looking  at  them  occasionally  and  counting 
them  over,  without  any  intention  of  applying  them  to  use  ?  In 
fact,  it  is  spiritual  avarice.  But  in  order  that  it  may  be  fully 
known  what  spiritual  influx  is,  and  what  is  its  nature,  it  is 
necessary  to  know  what  that  which  is  SPIRITUAL  is  in  its 
essence,  and  what  that  which  is  NATURAL  ;  as  also  vlia-  the  .-JTJ- 
MAN  SOUL  is  :  lest,  therefore,  this  short  lucubration  should  Lo 
defective  through  ignorance  of  these  subjects,  it  will  be  usut'ul 
to  consult  some  MEMORABLE  RELATIONS  inserted  in  the  work  on 
CONJUGIAL  LOVE  ;  viz.  that  respecting  the  SPIRITUAL  PRINCIPLE, 
282 


THE    SOUL   AND   THE   BODY.  19 

n.  326 — 329  ;  that  respecting  the  HUMAN  SOUL,  n.  315 ;  and 
that  respecting  THE  INFLUX  OF  SPIRITUAL  THINGS  INTO  NATURAL, 
n.  380  ;  which  latter  subject  is  more  fully  treated  of,  u.  415 — 
422.* 

19.  I  will  here  subjoin  this  MEMORABLE  RELATION.  After 
these  pages  were  written,  I  prayed  to  the  Lord  that  I  might  be 
permitted  to  converse  with  some  disciples  of  ARISTOTLE,  and  at 
the  same  time  with  some  disciples  of  DES  CARTES,  and  with 
some  disciples  of  LEIBNITZ,  in  order  that  I  might  learn  the 
opinions  of  their  minds  concerning  the  intercourse  between  the 
soul  and  the  body.  After  my  prayer  was  ended,  there  were 
present  nine  men,  three  Aristotelians,  three  Cartesians,  and 
three  Leibnitzians ;  and  they  arranged  themselves  round  me, 
the  admirers  of  Aristotle  being  on  the  left  side,  the  followers 
of  Des  Cartes  on  the  right  side,  and  the  favorers  of  Leibnitz 
behind.  At  a  considerable  distance,  and  also  at  a  distance 
from  each  other,  were  seen  three  persons  crowned  with  laurel, 
whom  I  knew,  by  an  influent  perception,  to  be  those  three  great 
leaders  or  masters  themselves.  Behind  Leibnitz  stood  a  person 
holding  the  skirt  of  his  garment,  who,  I  was  told,  was  Wolff. 
Those  nine  men,  when  they  beheld  one  another,  at  first  saluted 
each  other,  and  conversed  together  in  a  mild  tone  of  voice. 
But  presently  there  arose  from  below  a  spirit  with  a  torch  in  his 
right  hand,  which  he  shook  before  their  faces,  whereupon  they 
became  enemies,  three  against  three,  and  looked  at  each  other 
with  a  fierce  countenance :  for  they  were  seized  with  the  lust 
of  altercation  and  dispute.  Then  the  Aristotelians,  who  were 
also  schoolmen,  began  to  speak,  saying,  "  Who  does  not  see 
that  objects  flow  through  the  senses  into  the  soul,  as  a  man 
enters  through  the  doors  into  a  chamber,  and  that  the  soul 
thinks  according  to  such  influx  ?  When  a  lover  sees  a  beau 
tiful  virgin,  or  his  bride,  does  not  his  eye  sparkle,  and  transmit 
the  love  of  her  into  the  soul?  When  a  miser  sees  bags  of 
money,  do  not  all  his  senses  burn  toward  them,  and  thence  in 
duce  this  ardor  into  the  soul,  and  excite  the  desire  of  possessing 
them  ?  When  a  proud  man  hears  himself  praised  by  another, 
does  he  not  prick  up  his  ears,  and  do  not  these  transmit  those 
praises  to  the,  soul  ?  Are  not  the  senses  of  the  body  like  outer 
courts,  through  which  alone  entrance  is  obtained  to  the  soul  ? 
From  these  considerations  and  innumerable  others  of  a  similar 
kind,  who  can  conclude  otherwise  than  that  influx  proceeds 
from  nature,  or  is  physical  ?"  While  they  were  speaking  thus, 
the  followers  of  Des  Cartes  held  their  fingers  on  their  foreheads ; 
and  now  withdrawing  them  they  replied,  saying,  "Alas,  ye 
speak  from  appearances ;  do  ye  not  know  that  the  eye  does  not 

*  The  same  articles  are  repeated  in  the  TRUE  CHRISTIAN  RELIGION,  and  will  be 
found  at  n.  280,  697,  35,  77,  and  12. 

283 


19  THE   INTERCOURSE   BETWEEN 

love  a  virgin  or  bride  from  itself,  but  from  the  sonl  ?  and  like 
wise  that  the  senses  of  the  body  do  not  covet  the  bags  of  money 
from  themselves,  bnt  from  the  soul ;  and  also  that  the  ears  do 
not  devour  the  praises  of  flatterers  in  any  othermanner?  Is  it 
not  perception  that  causes  sensation  ?  and  perception  is  a  faculty 
of  the  soul,  and  not  of  the  organs  of  the  body.  Say,  if  you 
can,  what  causes  the  tongue  and  lips  to  speak,  but  the  thought? 
and  what  causes  the  hands  to  work,  but  the  will  ?  and  thought 
and  will  are  faculties  of  the  soul,  and  not  of  tae  body.  Thus 
what  causes  the  eye  to  see,  and  the  ear  to  hear,  and  the  other 
organs  to  feel,  but  the  soul  ?  From  these  considerations,  and  in 
numerable  others  of  a  similar  kind,  every  one,  whose  wisdom  is 
elevated  above  the  sensual  apprehensions  of  the  body,  must  con 
elude,  that  influx  does  not  flow  from  the  body  into  the  soul,  but 
from  the  soul  into  the  body  ;  which  influx  we  call  occasional 
influx,  and  also  spiritual  influx."  When  these  had  finished, 
the  three  men  who  stood  behind  the  former  triads,  and  who 
were  the  favorers  of  Leibnitz,  began  to  speak,  saying,  "  We 
have  heard  the  arguments  on  both  sides,  and  have  compared 
them ;  and  we  have  perceived  that  in  many  particulars  the 
latter  are  stronger  than  the  former,  and  that  in  many  others  the 
former  are  stronger  than  the  latter ;  wherefore,  if  you  please, 
we  will  compromise  the  dispute."  On  being  asked  how,  they 
replied,  "  There  is  not  any  influx  from  the  soul  into  the  body, 
nor  from  the  body  into  the  soul,  but  there  is  a  unanimous  and 
instantaneous  operation  of  both  together,  to  which  a  celebrated 
author  has  assigned  an  elegant  name,  when  he  calls  it  Pre-es 
tablished  Harmony."  After  this  the  spirit  with  a  torch  appeared 
again,  but  the  torch  was  now  in  his  left  hand,  and  he  shook  it 
behind  the  back  of  their  heads,  whence  the  ideas  of  them  all 
became  confused,  and  they  all  cried  out  at  once,  "  Neither  our 
soul  nor  body  knows  what  part  to  take ;  wherefore  let  us  settle 
this  dispute  by  lot,  and  we  will  abide  by  the  lot  which  comes 
out  first."  So  they  took  out  three  bits  of  paper,  and  wrote  on 
one  of  them,  PHYSICAL  INFLUX,  on  another,  SPIRITUAL  INFLUX, 
and  on  the  third,  PRE-ESTABLISHED  HARMONY  ;  and  they  put  them 
all  into  the  crown  of  a  hat.  Then  they  chose  one  of  their  num 
ber  to  draw ;  who,  on  putting  in  his  hand,  took  out  that  on 
which  was  written,  SPIRITUAL  INFLUX.  Having  seen  and  read 
it,  they  al]  said,  yet  some  with  a  clear  and  flowing,  some  with 
a  faint  and  indrawn  voice,  "  Let  us  abide  by  this,  because  it 
came  out  first."  But  then  an  angel  suddenly  stood  by,  and 
said,  "  Do  not  imagine  that  the  paper  in  favor  of  spiritual  in 
flux  came  out  first  by  chance,  for  it  was  of  providence  :  for  you 
do  not  see  the  truth  of  that  doctrine,  on  account  of  the  confu 
sion  of  your  ideas,  but  the  truth  presented  itself  to  the  hand  of 
him  that  drew  the  lots,  that  you  might  yield  it  your  assent." 


THE    SOUL    AND   THE    BODY.  2C 

20.  I  was  formerly  asked,  "  How  I,  who  was  previously  a 
philosopher,  became  a  theologian  ;"  I  answered,  "  In  the  same 
manner  that  fishermen  became  the  disciples  and  apostles  of 
the  Lord  :"  and  I  added  that  1  also  from  early  youth  had  been 
a  spiritual  fisherman.  On  this,  my  inquirer  asked,  "  What  is  a 
spiritual  fisherman  ?"  To  which  I  replied,  "  A  fisherman,  in 
the  spiritual  sense  of  the  Word,  signifies  a  man  who  investi 
gates  and  teaches  natural  truths,  and  after  ward  8  spiritual  truths 
in  a  rational  manner."  On  his  inquiring,  "  How  this  is  de 
monstrated  ?"  I  said,  "  From  these  passages  of  the  Word  :  '  And 
the  waters  shall  fail  from  the  sea,  and  the  rivers  shall  be  was 
ted  and  dried  up:  therefore  the  fishers  shall  mourn,  and  all 
that  cast  a  hook  into  the  sea  shall  lament,'  Is.  xix.  5,  8.  In 
another  place  it  is  said  respecting  the  sea,  whose  waters  were 
healed,  *  the  fishers  shall  stand  from  Engedi  even  unto  Ene- 
glaim,  they  shall  be  a  place  to  spread  forth  nets  ;  their  fish 
shall  be  according  to  their  kinds,  as  the  fish  of  the  great  sea, 
exceedingly  many,' Ezek.  xlvii.  10.  And  in  another  place: 
'  Behold,  I  will  send  for  many  fishers,  saith  Jehovah,  and  they 
shall  fish  them,'  Jerem.  xvi.  16.  Hence  it  is  evidoiit  why  the 
Lord  chose  fishermen  for  his  disciples,  and  said,  "  Follow  me, 
and  I  will  make  you  fishers  of  men,"  Matt.  iv.  18,  19;  Mark  i. 
16,  17  :  and  why  he  said  to  Peter,  after  he  had  caught  a  mul 
titude  of  fishes,  *  henceforth  thou  shalt  catch  men,'  Luke  v.  9, 
10."  I  afterwards  demonstrated  the  origin  of  this  signification 
of  fishermen  from  the  Apocalypse  Revealed  /  viz.  that  since 
water  signifies  natural  truths,  n.  50,  "932,  as  does  also  a  river, 
n.  409,  932,  therefore  a  fish  signifies  those  who  are  in  possession 
of  natural  truths,  n.  405  ;  whence  fishermen  signify  those  who 
investigate  and  teach  truth.  On  hearing  this,  my  interrogator 
raised  his  voice  and  said,  "  Now  I  can  understand  why  the 
Lord  called  and  chose  fishermen  to  be  his  disciples ;  and  there 
fore  I  do  not  wonder  that  he  has  also  called  and  chosen  you, 
since,  as  you  have  observed,  you  were  from  early  youth  a  fisher 
man  in  a  spiritual  sense,  that  is  an  investigator  of  natural  truths  : 
the  reason  that  you  are  now  become  an  investigator  of  spiritual 
truths,  is,  because  these  are  founded  on  the  former."  To  this 
he  added,  being  a  man  of  reason,  that  "  the  Lord  alone  knows 
who  is  the  proper  person  to  apprehend  and  teach  or  communi 
cate  the  truths  which  should  be  revealed  for  his  New  Church, 
and  whether  such  a  person  is  to  be  found  among  the  digni 
taries  of  the  Church  or  among  their  domestic  servants.  Besides," 
he  continued,  u  among  Christians,  what  divine  does  not  first 
study  philosophy  at  college,  before  he  is  ordained  ?  otherwise, 
whence  could  he  obtain  a  sufficient  degree  of  intelligence?" 
At  last  he  said.  "  Since  you  are  become  a  divine,  explain  what 

285 


20  THE  INTERCOURSE  BETWEEN  THE  SOUL  AND  THE  BODY. 

is  your  system  of  divinity  ?"  I  answered,  "  These  are  the  two 
principles  of  it,  THAT  GOD  is  ONE,  and  THAT  THERE  is  A  CONJUNC 
TION  OF  CHARITY  AND  FAITH."  He  replied,  "  Who  denies  these 
principles?"  I  rejoined,  "The  divinity  of  the  present  day, 
when  interiorly  examined." 


THE   END. 


THE  WHITE  HOKSE. 


ON 


THE    WHITE    HOUSE, 


MENTIONED  IN 


THE  APOCALYPSE,  CHAP.  XIX., 

WITH    PARTICULARS  RESPECTING 

THE    WOKD, 

AND    ITS    SPIRITUAL   SENSE, 

1XTRACTED    FROM    THE    ARCANA    COSLESTIA. 


From  the  Latin  nf 

EMANUEL  SWEDENBOE&, 

Servant  of  the  Lord  Jesus  Christ. 


BEING  A   TRANSLATION   OF  HIS   WORK   ENTITLED 

Dl  EQCO  ALBO  de  quo  in  Apocalypal,  Oap.  xLx.,  et  deia  de  Verbo  et  ejus  Sensu  Spiritual! 
Interno,  ex  Arcania  Coelestibus."     Londini,  MDCCLVIII. 


KEW  TOEK: 

AMERICAN  SWEDENBORG  PRINTING  AND  PUBLISHING  SOCIETY, 
[19]  289 


COJSTEMTS. 


Sections. 

The  Word  as  to  its  spiritual  or  internal  sense 1 — 5 

Of  the  necessity  and  excellency  of  the  Word 6 

That  the  Word  cannot  be  understood  except  by  those  who  are  enlightened . .  7 
That  the  Word  cannot  be  understood  but  by  means  of  doctrine  from  the  Word  8 
That  in  the  Word  there  is  a  spiritual  sense,  which  is  called  the  internal  sense  9 
That  the  internal  sense  of  the  Word  is  principally  intended  for  the  use  of  an 
gels,  and  that  it  is  also  intended  for  the  use  of  men 10 

That  in  the  internal  or  spiritual  sense  of  the  Word  there  are  innumerable 

arcana 11 

That  the  Word  is  written  by  correspondences,  and  thus  by  representatives. .  12 

Of  the  literal  or  external  sense  of  the  Word 13 

That  the  Lord  is  the  Word 14 

Of  those  who  are  against  the  Word 15 

Which  are  the  books  of  the  Word 16 

Further  particulars  respecting  the  Word 17 


291 


OK  TBB 

WHITE  HOBSE, 

MEOTIONED  LST  THE  APOCALYPSE, 

CHAP.  XIX. 


1.  IN  the  Apocalypse  of  John  the  Word  is  thus  described  ae 
to  its  spiritual  or  internal  sense  :  "  I  saw  heaven  opened,  and 
behold  a  white  horse,  and  he  that  sat  upon  him  was  called 
Faithful  and  True,  and  in  righteousness  he  doth  judge  and 
make  war.  His  eyes  were  as  a  flame  of  fire  ;  and  on  his  head 
were  many  crowns  ;  and  he  had  a  name  written  that  no  man 
knew  but  he  himself.  And  he  was  clothed  with  a  vesture  dipped 
in  blood ;  and  his  name  is  called  the  Word  of  God.  And  the 
armies  which  were  in  heaven  followed  him  upon  white  horses, 
clothed  in  line  linen  white  and  clean.  And  he  hath  on  his 
vesture  and  on  his  thigh  a  name  written,  King  of  kings  and 
Lord  of  lords"  chap.  xix.  11,  12,  13,  14,  16.  It  is  impossible 
for  any  one  to  know  what  each  of  these  expressions  implies, 
except  from  the  internal  sense.  It  is  manifest  .that  every  ex 
pression  is  in  some  respect  representative  and  significative :  as 
when  it  is  said,  that  heaven  was  opened  ;  that  there  was  a  white 
horse  ;  that  he  that  sat  upon  him  was  faithful  and  true;  and 
that  in  righteousness  he  doth  judge  and  make  war;  that  his 
eyes  were  as  a  flame  of  fire  ;  that  on  his  head  were  many 
crowns  ;  that  he  had  a  name  that  no  man  knew  but  he  himself; 
that  he  was  clothed  with  a  vesture  dipped  in  blood  ;  that  the 
armies  which  were  in  heaven  followed  him  upon  white  horses; 
that  they  were  clothed  in  fine  linen  white  and  clean  ;  and  that 
on  his  vesture  and  on  his  thigh  he  had  a  name  written.  It  is 
expressly  said,  that  it  is  the  Word  which  is  here  described,  and 
the  Lord  who  is  the  Word  ;  for  it  is  said,  "  His  name  is  called 
the  Word  of  God  /"  and  afterwards,  "  He  hath  on  his  vesture 
and  on  his  thigh  a  name  written,  King  of  kings  and  Lord  of 
lords"  Fr<  »m  the  interpretation  of  each  expression  it  evidently 
appears,  that  in  the  above  passage  the  Word  is  described  as  to 
its  spiritual  or  internal  sense.  By  heaven  being  opened  is  re 
presented  arid  signified,  that  the  internal  sense  of  the  Word  is 
seen  in  heaven  and  consequently  by  those  in  the  world  to  whom 

293 


1  ON    THE    WHITE    HORSE 

heaven  is  open.  The  horse,  which  was  white,  represents  and 
signifies  the  understanding  of  the  Word  as  to  its  interiors  ;  that 
this  is  the  signification  of  a  white  horse,  will  be  shown  pre 
sently.  That  he  that  sat  upon  him  is  the  Lord  as  to  the  Word, 
consequently  the  Word,  is  manifest,  for  it  is  said,  "  His  name 
is  called  the  Word  of  God  ;"  who,  by  virtue  of  good,  is  called 
faithful,  and  is  said  to  judge  in  righteousness  ;  and  by  virtue  of 
truth,  is  called  true,  and  is  said  to  make  war  in  righteousness ; 
for  the  Lord  himself  is  righteousness.  His  eyes,  which  were  as 
a  flame  of  fire,  signify  Divine  Truth  derived  from  the  Divine 
Good  of  his  Divine  Love.  The  many  crowns  on  his  head,  signify 
all  the  goods  and  truths  of  faith.  Having  a  name  written  that 
no  man  knew  but  he  himself,  signifies,  that  the  quality  of  the 
Word  in  the  internal  sense  is  seen  by  no  one  but  himself,  and 
those  to  whom  he  reveals  it.  Clothed  in  a  vesture  dipped  in 
blood,  signifies  the  Word  in  the  letter,  to  which  violence  has 
been  offered.  The  armies  in  heaven  which  followed  him  upon 
white  horses,  signify  those  who  are  principled  in  the  under 
standing  of  the  Word  as  to  "its  interiors.  Clothed  in  fine  linen, 
white  and  clean,  signifies  the  same  persons  principled  in  truth 
originating  in  good.  A  name  written  on  his  vesture  and  on  his 
thigh,  signifies  truth  and  good,  and  their  quality.  From  these 
particulars,  and  from  those  which  precede  and  follow  in  that 
chapter,  it  is  evident,  that  therein  is  predicted,  that  about  the 
last  time  of  the  church  the  spiritual  or  internal  sense  of  the 
Word  would  be  opened  :  what  would  come  to  pass  at  that  time, 
is  also  described  in  the  same  chapter,  verses  17 — 21.  That  this  is 
the  signification  of  the  words  above  mentioned,  it  is  unnecessary 
to  prove  in  this  place,  as  they  are  particularly  explained  in  the 
AKCANA  COZLESTIA  ;  where  it  is  shown,  That  the  Lord  is  the 
Word,  because  he  is  Divine  Truth,  n.  2533,  2803,  2881,  5272, 
7835.  That  the  Word  is  Divine  Truth,  n.  4692,  5075,  9987. 
That  forasmuch  as  the  Lord  is  righteousness,  therefore  it  is 
said,  that  he  wrho  sat  upon  the  horse  doth  in  righteousness 
judge  and  make  war  ;  and  that  the  Lord  is  called  righteousness 
for  this  reason,  because  of  his  own  proper  power  he  has  saved 
mankind,  n.  1813,  2025,  2026,  2027,  9715,  9809,  10,019, 10,152. 
And  that  righteousness  means  the  merit  which  belongs  to 
the  Lord  alone,  n.  9715,  9979.  That  his  eyes,  which  were 
as  a  flams  of  fire,  signify  Divine  Truth  originating  in  the  Divine 
Good  of  the  Divine  Love,  is,  because  the  eyes  signify  the  under 
standing  and  the  truth  of  faith,  n.  2701,  4403—4421,  4523— 
4534,  6923,  9051.  10,569  ;  and  a  flame  of  fire  the  good  of  love, 
n.  934,  4906,  5215,  6314,  6832.  That  the  crowns  which  were 
on  his  head  signify  all  the  goods  and  truths  of  faith,  n.  114, 
3858,  6335,  6640,  9863,  9865,  9868,  9873,  9905.  That  his 
having  a  name  written  which  no  man  knew  but  he  himself,  sig 
nifies,  that  the  quality  of  the  Word  in  the  internal  sense  is 
294 


MENTIONED    IN    THE    APOCALYPSE.  2 

known  by  no  one  but  himself,  and  those  to  whom  he  reveals  it, 
is,  becciuse  a  name  signifies  the  quality  of  a  thing,  n.  144, 
145,  1754,  1896,  2009,  2724,  3006,  3237,  3421,  6674,  9310. 
That  clothed  in  a  vesture  dipped  in.  blood,  signifies  the  Word  in 
the  letter,  to  which  violence  has  been  offered,  is,  because  a  ves 
ture  signifies  truth  bv  reason  that  it  invests  good,  n.  1073, 
2576,  5248,  5319,  5954,  9212,  9216,  9952,  10,536  ;  that  it  par- 
ticularly  signifies  truth  in  the  u  Hi  mates,  consequently,  the 
Word  in  the  letter,  n.  5248,  6918,  9158,  9212  ;  and  that  blood 
signifies  violence  offered  to  truth  by  falsity,  n.  374, 1005,  4735, 
5476,  9127.  That  the  armies  in  heaven  which  followed  him 
upon  white  horses,  signify  those  who  are  in  the  understanding 
of  the  Word  as  to  its  interiors,  is,  because  armies  signify  those 
who  are  in  the  truths  and  goods  of  heaven  and  the  church, 
n.  3448,  7236,  7988,  8019  ;  and  a  horse  signifies  understanding, 
n.  3217,  5321,  6125,  6400,  6531,  6534,  7024,  8146,  8318  ;  and 
white  signifies  such  truth  as  is  in  the  light  of  heaven,  conse 
quently  interior  truth,  ri.  3301,  3993,  4007,  5319.  That  clothed 
in  fine  linen  white  and  clean,  signifies  the  same  persons  prin 
cipled  in  truth  originating  in  good,  is,  because  fine  linen,  or 
lawn,  signifies  truth  from  a  celestial  origin,  which  is  truth 
derived  from  good,  n.  5319,  9469.  That  a  name  written  on 
the  vesture  and  on  the  thigh,  signifies  truth  and  good,  and  theii 
quality,  is,  because  a  vesture  signifies  truth,  and  a  name  quality, 
as  observed  above,  and  the  thigh  signifies  the  good  of  love, 
n.  3021,  4277,  4280,  9961,  10,485.  King  of  kings,  and  Lord 
of  lords,  is  the  Lord  with  respect  to  Divine  Truth  and  with  re 
spect  to  Divine  Good  ;  that  the  Lca-d  is  called  king  from  Divine 
Truth,  n.  3009,  5068,  6148  ;  and  that  he  is  called  Lord  from 
Divine  Good,  n.  4973,  9167,  9194.  Hence  it  appears  what  is 
the  quality  of  the  Word  in  its  spiritual  or  internal  sense,  and 
that  there  is  no  expression  therein  which  does  not  signify  some 
thing  spiritual  relative  to  heaven  and  the  church. 

2.  In  the  prophetical  parts  of  the  Word  mention  is  very 
often  made  of  the  horse,  but  heretofore  no  one  has  known  that 
a  horse  signifies  understanding,  and  his  rider  an  intelligent 
person  ;  and  this  possibly,  because  it  seems  strange  and  won 
derful,  that  by  a  horse  such  a  thing  should  be  signified  in  the 
spiritual  sense,  and  hence  in  the  Word. '  But  nevertheless,  that 
it  is  real  I}7  so,  may  evidently  appear  from  many  passages  therein; 
some  of  which  only  I  will  here  adduce.  In  the  prophecy  of 
Israel,  it  is  said  of  Dan,  "  Dan  shall  be  a  serpent  by  the  way, 
an  adder  in  the  path,  that  biteth  the  horse's  heels,  so  that  his 
rider  shall  fall  backward,"  Gen.  xlix.  17,  18.  No  one  can  un 
derstand  what  this  prophecy  concerning  one  of  the  tribes  of 
Israel  signifies,  unless  he  knows  what  is  signified  by  a  serpent, 
and  what  by  a  horse  and  his  rider :  every  one,  however,  knows 

295 


2  ON    THE    WHITE    HORSE 

that  there  is  something  spiritual  involved  therein  ;  what  there- 
tore  each  particular  expression  signifies,  may  be  seen  in  the 
AKCAXA  CCELESTIA,  n.  6398,  6399,  6400,  6401,  where  this 
prophecy  is  explained.  So  in  Habakkuk :  "  Was  the  Lord 
displeased  against  the  rivers  ?  Was  thine  anger  against  the 
rivers  ;  was  thy  wrath  against  the  sea,  that  thou  didst  ride  upon 
thy  horses  and  thy  chariots  of  salvation  ?  Thou  didst  walk 
through  the  sea  with  thy  horses,1'  iii.  8,  15.  That  horses  here 
luive  a  spiritual  signification,  is  evident,  for  the  passage  treats 
concerning  God  ;  in  any  other  sense,  what  could  be  meant  by 
saying,  that  the  Lord  rides  upon  his  horses,  and  that  lie  walked 
through  the  sea  with  his  horses  ?  So  in  Zechariah  :  "  In  that 
day  there  shall  be  upon  the  bells  of  the  horses,  holiness  unto 
Jehovah,"  xiv.  20;  where  a  like  spiritual  signification  is  implied. 
So  in  the  same  prophet:  "  In  that  day,  saith  Jehovah,  I  will 
smite  every  horse  with  astonishment,  and  his  rider  with  mad 
ness  ;  and  I  will  open  mine  eyes  upon  the  house  of  Judah,  and 
will  smite  every  horse  of  the  people  with  blindness,"  xiL  4. 
The  subject  there  treated  of  is  the  ruin  of  the  church,  which 
takes  place  when  there  no  longer  remains  the  understanding  of 
any  truth  ;  and  which  is  described  thus  by  the  horse  and  his 
rider ;  what  else  could  be  the  meaning  of  smiting  every  horse 
with  astonishment,  and  of  smiting  the  horse  of  the  people  with 
blindness  ?  What  has  this  to  do  with  the  church  ?  So  in  Job  : 
"  God  hath  deprived  her  of  wisdom,  neither  hath  he  imparted 
to  her  understanding:  what  time  she  lifteth  up  herself  on  high, 
she  scorneth  the  horse  and  his  rider,"  xxxix.  IT,  18,  19,  (tec. 
Tli at  the  horse  here  signifies  understanding,  is  manifestly  evi 
dent.  In  like  manner  in  David,  where  God  is  said  "  to  ride 
prosperously  because  of  truth,"  Psalm  xlv.  4 ;  and  in  many 
other  places.  Moreover,  who  can  know  the  reason  why  Elijah 
and  Elisha  were  called  the  chariot  of  Israel  and  the  horsemen 
thereof;  and  why  the  lad  of  Elisha  saw  the  mountain  full  of 
horses  and  chariots  of  fire  ;  except  it  be  known  what  is  signified 
by  chariots  and  horsemen,  and  what  was  represented  by  Elijah 
and  Elisha?  Elisha  said  to  Elijah,  "My  father,  my  father, 
the  chariot  of  Israel  and  the  horsemen  thereof,"  2  Kings  ii.  11, 
12.  And  Joash  the  king  said  to  Elisha,  "  My  father,  my  father, 
the  chariot  of  Israel  ana  the  horsemen  thereof,"  2  Kings  xiii. 
14;  and,  speaking  of  the  lad  of  Elisha,  it  is  said,  "  Jehovah 
opened  the  eyes  of  the  young  man,  and  he  saw,  and,  behold, 
the  mountain  was  full  of  horses  and  chariots  of  fire  round  about 
Elisha,"  2  Kings  vi.  17.  The  reason  why  Elijah  and  Elisha 
were  called  the  chariot  of  Israel  and  the  horsemen  thereof,  is, 
because  they  both  represented  the  Lord  as  to  the  Word,  and 
a  chariot  signifies  doctrine  drawn  from  the  Word,  and  horse 
men,  intelligence.  That  Elijah  and  Elisha  represented  the 
296 


MENTIONED    IN    THE    APOCALYPSE.  3,    4 

Lord  as  to  the  Word,  may  be  seen  in  the  ARCANA  COSLESTIA, 
n.  5247,  7643,  8029,  9327.  And  that  chariots  signify  doctrine 
drawn  from  the  Word,  n.  5321,  8215. 

3.  This  signification  of  the  horse,  as  denoting  understand 
ing,  is  derived  from  no  other  source  than  from  the  represen 
tatives  which  exist  in  the  spiritual  world.  In  that  world  are 
frequently  seen  horses,  and  persons  sitting  upon  horses,  and 
also  chariots;  and  there  every  one  knows  that  the}r  signify 
things  intellectual  and  doctrinal.  I  myself  have  often  ob 
served, when  any  were  thinking  from  their  understanding, that  at 
such  times  they  appeared  as  if  riding  on  horses;  their  meditation 
represented  itself  in  this  manner  before  others,  although  they 
themselves  were  ignorant  of  it.  There  is  also  a  place  in  the 
spiritual  world,  where  many  assemble  who  think  and  speak 
from  understanding  concerning  the  truths  of  doctrine  ;  and 
when  others  approach,  they  see  the  whole  plain  covered  with 
chariots  and  horses  ;  novitiate  spirits,  who  are  astonished  at  the 
sight,  and  wonder  whence  it  proceeds,  are  instructed  that  it  is 
an  appearance  resulting  from  their  intellectual  thought.  That 
place  is  called  the  assembly  of  the  intelligent  and  the  wise.  I 
have  likewise  seen  bright  horses  and  chariots  of  tire,  when 
certain  spirits  were  taken  up  into  heaven,  which  was  a  sign 
that  they  were  then  instructed  in  the  truths  of  heavenly  doc 
trine,  and  became  intelligent,  and  thus  were  taken  up;  on 
seeing  which,  it  occurred  to  my  mind,  what  is  signified  by  the 
chariot  of  fire,  which  carried  Elijah  up  into  heaven  ;  and  what 
is  signified  by  the  horses  and  chariots  of  fire  that  were  seen  by 
the  young  man  of  Elisha,  when  his  eyes  were  opened. 

4.  That  such  is  the  signification  of  chariots  and  horses  was 
perfectly  well  known  in  the  ancient  churches;  for  those  churches 
were  representative  churches,  and  the  science  of  correspond 
ences  and  representations  was  esteemed,  among  the  members 
of  those  churches,  the  chief  of  all  sciences.  From  those 
churches  the  signification  of  the  horse,  as  expressive  of  under 
standing,  was  derived  to  the  wise  men  round  about,  even  into 
Greece.  Hence  it  was,  when  they  would  describe  the  sun,  in 
which  they  placed  their  God  of  wisdom  and  intelligence,  that 
they  attributed  to  it  a  chariot  and  four  horses  of  fire  ;  and  when 
they  would  describe  the  God  of  the  sea,  since  by  the  sea  were 
signified  sciences  derived  from  understanding,  that  they  also 
attributed  horses  to  him  ;  and  when  they  would  describe  the 
rise  of  the  sciences  from  understanding,  that  they  also  feigned 
a  winged  horse,  which  with  its  hoof  broke  open  a  fountain, 
at  which  sat  nine  virgins  called  the  sciences.  For  from  the 
ancient,  churches  they  received  the  knowledge  that  the  horse 
signifies  understanding  ;  wings,  spiritual  truth  ;  the  hoof,  what 
is  scientific  derived  from  understanding;  and  a  fountain,  doc 
trine  from  which  sciences  are  derived.  Nor  is  anything  else 

297 


5,  6  ON    THE    WHITE    HORSE 

signified  by  the  Trojan  horse,  than  an  artificial  contrivance  de 
vised  by  their  understanding  for  the  purpose  of  destroying  the 
walls.  Even  at  this  day,  when  understanding  is  described  after 
the  manner  received  from  those  ancients,  it  is  usual  to  figure 
it  by  a  flying  horse  or  Pegasus  ;  so,  likewise,  doctrine  is  de 
scribed  by  a  fountain,  and  the  sciences  by  virgins  ;  but  scarcely 
any  one  knows,  that  the  horse,  in  the  mystic  sense,  signifies 
the  understanding;  still  less  that  those  significatives  were  de 
rived  to  the  Gentiles  from  the  ancient  representative  churches. 
5.  Since  the  White  Horse  signifies  the  understanding  of  the 
Word  as  to  its  spiritual  or  internal  sense,  those  particulars 
concerning  the  Word  and  that  sense,  which  are  shown  in  the 
ARCANA  COZLESTIA,  are  here  subjoined :  for  in  that  work  the 
whole  contents  of  Genesis  and  Exodus  are  explained  according 
to  the  spiritual  or  internal  sense  of  the  Word. 


KEFEREJSTCES  FKOM  THE  AKCA1STA  CCELESTIA, 

ON   THE   SUBJECT    OF   THE   WORD,  AND    ITS    SPIRITUAL    OR   INTERNAL 

SENSE. 

6.  OF  the  necessity  and  excellency  of  the  Word.  That  from 
the  light  of  nature  nothing  can  be  known  concerning  the  Lord, 
concerning  heaven  and  hell,  concerning  the  life  of  man  after 
death,  nor  concerning  Divine  Truths  by  which  man  acquires  spi 
ritual  and  eternal  lite,  n.  8914,  10,318,  10,319,  10,3L>0.  That 
this  may  appear  manifest  from  the  consideration,  that  many, 
and  amongst  them  men  of  learning,  do  not  believe  those  things, 
although  they  are  born  in  a  country  where  the  Word  is  received, 
and  are  thereby  instructed  concerning  them,  n.  10,319.  That 
therefore  it  was  necessary  there  should  be  some  revelation  from 
heaven,  forasmuch  as  man  was  born  to  become  an  inhabitant 
of  heaven,  n.  1775.  That  therefore  in  every  age  of  the  world 
there  has  been  a  revelation,  n.  2895.  Of  the  various  kinds  of 
revelation  which  have  successivelybeen  made  to  the  inhabitants 
of  this  earth,  n.  10,355,  10,632.  That  to  the  most  ancient 
men,  who  lived  before  the  flood,  whose  time  was  called  the 
golden  age,  there  was  an  immediate  revelation,  and  of  conse 
quence  Divine  Truth  was  inscribed  on  their  hearts,  n.  2896. 
That  the  ancient  churches,  which  existed  after  the  flood,  had 
a  historical  and  prophetical  Word,  n.  2686,  2897  ;  concerning 
which  churches  see  the  NEW  JERUSALEM  AND  ITS  HEAVENLY 
DOCTRINE,  n.  247.  That  its  historical  parts  were  called  The 
298 


MENTIONED    IN    THE    APOCALYPSE.  6,    7 

Wars  of  Jehovah,  and  its  prophetical  parts,  Enunciations, 
n.  2897.  That  that  "Word, 'with  respect  to  inspiration,  was  like 
our  Word,  but  accommodated  to  those  churches,  n.  2897.  That 
it  is  mentioned  by  Moses,  n.  2686,  2897.  But  that  that  Word 
is  lost,  n.  2897.  That  prophetical  revelations  were  also  made 
to  others,  as  appears  from  the  prophecies  of  Balaam,  n.  2898. 

That  the  Word  is  divine  in  all  and  every  particular  part, 
n.  639,  680,  10,321,  10,637.  That  the  Word  is  divine  and  holy 
as  to  every  point  and  iota,  from  experience,  ri.  1349.  How  it 
is  explained  at  this  day,  that  the  Word  is  inspired  as  to  every 
iota,  n.  1886. 

That  the  church  in  an  especial  manner  is  where  the  Word 
is,  and  where  the  Lord  is  thereby  known,  and  Divine  Truths  are 
revealed,  n.  3857,  10,761.  But  that  it  does  not  follow  from 
thence,  that  they  are  of  the  church,  who  are  born  where  the 
Word  is,  and  where  the  Lord  is  thereby  known  ;  but  they  who, 
by  means  of  truths  from  the  Word,  are  regenerated  by  the 
Lord,  who  are  they  who  live  according  to  the  truths  therein, 
consequently,  who  lead  a  life  of  love  and  faith,  n.  6637, 10,143, 
10,153,  10,578,  10,645,  10,829. 

7.  That  the  Word  cannot  ~be  understood,  except  by  those 
who  are  enlightened.  That  the  human  rational  faculty  cannot 
comprehend  divine,  nor  even  spiritual  things,  unless  it  be 
enlightened  by  the  Lord,  n.  2196,  2203,  2209,  2654.  Con 
sequently,  that  they  only  who  are  enlightened  comprehend  the 
Word,  n.  10,323.  That  the  Lord  enables  those  who  are  en 
lightened  to  understand  truths,  and  to  see  how  to  reconcile 
those  things  which  appear  contradictory  to  each  other,  n.  9382, 
10,659.  That  the  Word  in  its  literal  sense  appears  incon 
sistent,  and  in  some  places  seems  to  contradict  itself,  n.  9025. 
And  that  therefore,  by  those  who  are  unenlightened,  it  may  be 
so  explained  and  applied,  as  to  confirm  any  opinion  or  heresy, 
and  to  defend  any  lust,  however  worldly  and  corporeal,  n.  4738, 
10,339,  10,401.  That  they  are  enlightened  from  the  Word, 
who  read  it  from  the  love  of  truth  and  goodness,  but  not  they 
who  read  it  from  the  love  of  fame,  of  gain,  or  of  honor,  that 
is,  from  the  love  of  self,  n.  9382,  10,548,  10,549,  10,550. '  That 
they  are  enlightened  who  are  in  the  good  of  life,  and  thereby 
in  the  affection  of  truth,  n.  8694.  That  they  are  enlightened 
whose  internal  is  open,  or  who  as  to  their  internal  man  are 
capable  of  elevation  into  the  light  of  heaven,  n.  10,401,  10,402, 
10,691,  10,694.  That  enlightenment  is  an  actual  opening  of  the 
interiors  of  the  mind,  and  also  an  elevation  into  the  light  of 
heaven,  n.  10,330.  That  there  is  an  influx  of  sanctity  from 
the  internal,  that  is,  from  the  Lord  through  the  internal,  to 
those  who  esteem  the  Word  holy,  though  they  themselves  are 
ignorant  of  it,  n.  6789.  That  they  are  enlightened,  and  see 
the  truths  of  the  Word,  who  are  led  by  the  Lord,  but  not  they 

299 


7,    8  ON    TFIE    WHITE    HORSE 

who  are  led  by  themselves,  n.  10,638.  That  they  are  led  by 
the  Lord,  who  love  truth  because  it  is  truth,  who  also  are  they 
that  love  to  live  according  to  Divine  Truths,  11.  10,578,  10,645, 
10,829.  That  the  Word  is  made  alive  with  man  according  to 
the  lite  of  his  love  and  faith,  n.  1776.  That  the  things  derived 
from  self-intelligence  have  no  life  in  themselves,  because  from 
man's  proprium  there  proceeds  nothing  that  is  good,  n.  8941, 
8944.  That  they  cannot  be  enlightened  who  have  much  con- 
tinned  themselves  in  false  doctrine,  n.  10,640. 

That  it  is  the  understanding  which  is  enlightened,  n.  6608, 
9300.  That  the  understanding  is  the  recipient  of  truth,  n. 
6242,  6608,  10,659.  That  in  regard  to  every  doctrine  of  the 
church,  there  are  ideas  of  the  understanding  and  of  the  thought 
thence  proceeding, according  to  which  the  doctrine  is  perceived, 
n.  3310,  3825.  That  the  ideas  of  man  during  his  life  in  the 
world  are  natural,  because  he  then  thinks  in  the  natural  prin 
ciple  ;  but  that  still  spiritual  ideas  are  concealed  therein,  with 
those  who  are  in  the  affection  of  truth  for  its  own  sake,  and 
that  man  comes  into  these  ideas  after  death,  n.  3310,  5510, 
6201,  10,236,  10,240,  10,550.  That  without  ideas  of  the 
understanding,  and  of  the  thought  thence  derived,  on  any 
subject,  there  can  be  no  perception,  n.  3825.  That  ideas  con 
cerning  the  things  of  faith  are  laid  open  in  the  other  life,  and 
their  quality  clearly  discerned  by  the  angels,  and  that  man  is 
then  conjoined  with  others  according  to  those  ideas,  so  far  as 
they  proceed  from  the  affection  which  is  of  his  love,  n.  1869, 
3320,  5510,  6201,  8885.  That  therefore  the  Word  can  be  un 
derstood  by  none  but  a  rational  man  ;  for  to  believe  anything 
without  an  idea  thereof,  and  without  a  rational  view  of  the 
subject,  is  only  to  retain  in  the  memory  words  destitute  of  all 
life  of  perception  and  affection,  which  in  fact  is  not  believing, 
n.  2533.  That  it  is  the  literal  sense  of  the  Word  which  admits 
of  illustration,  n.  3619,  9824,  9905,  10,548. 

8.  That  the  Word  cannot  be  understood  T)iit  by  means  of  doc 
trine  from  the  Word.  That  the  doctrine  of  the  church  must  be 
derived  from  the  Word,  n.  3464,  5402,  6832,  10,763,  10,765. 
That  the  Word  is  unintelligible  without  doctrine,  n.  9025,  9409, 
9424,  9430,  10,324,  10,431,  10,582.  That  true  doctrine  is  as  a 
lamp  to  those  who  read  the  Word,  n.  10,401.  That  genuine 
doctrine  must  be  formed  by  those  who  are  in  illustration  from 
the  Lord,  n.  2510,  2516,  2519,  2524,  10,105.  That  the  Word 
is  intelligible  by  means  of  doctrine  formed  by  an  enlightened 
person,  ii.  10,324.  That  they  who  are  in  illustration,  form 
for  themselves  doctrine  from  the  Word,  n.  9382,  10,659.  What 
is  the  difference  between  those  who  teach  and  learn  from  the 
doctrine  of  the  church,  arid  those  who  teach  and  learn  from 
the  literal  sense  of  the  Word  alone,  n.  9025.  That  they  who 
are  in  the  literal  sense  of  the  Word  without  doctrine,  do  not 
300 


MENTIONED    IN   THE    APOCALYPSE.  8 

attain  to  any  understanding  concerning  Divine  Truths,  n.  9409, 
9410,  10,582.  That  they  may  fall  into  many  errors,  n.  10,431. 
That  they  who  are  in  the  affection  of  truth  for  the  sake  of  truth, 
when  they  come  to  years  of  maturity,  and  are  capable  of  ex 
ercising  their  own  understanding,  do  not  implicitly  abide  in  the 
doctrines  of  their  respective  churches,  but  examine  from  the 
Word  whether  they  be  true  or  not,  n.  5402,  5432,  6047.  That 
otherwise  every  man's  views  of  truth  would  be  derived  from 
the  authority  of  another,  an<J  from  his  native  soil,  whether  he 
were  born  a  Jew  or  a  Greek,  n.  6047.  That  nevertheless  such 
things  as  are  become  matters  of  faith  from  the  literal  sense  of 
the  Word,  are  not  to  be  extinguished  till  after  a  full  view  of 
their  falsity,  n.  9039. 

That  the  true  doctrine  of  the  church  is  the  doctrine  of 
charity  and  faith,  n.  2417,  4766,  10,763,  10,765.  That  the 
doctrine  of  faith  does  not  constitute  the  church,  but  the  life  of 
faith,  which  is  charity,  n.  809,  1798,  1799,  1834,  4468,  4677, 
4766,  5826,  6637.  that  doctrines  are  of  no  account,  unless 
the  life  be  directed  thereby  ;  and  that  every  one  may  see  they 
are  for  the  sake  of  life,  and  not  merely  for  the  memory,  and 
thought  thence  derived,  n.  1515,  2049,  2116.  That  in  the 
churches  at  this  day  the  doctrine  of  faith  is  taught,  and  not 
the  doctrine  of  charity,  the  latter  being  degraded  to  a  science, 
which  is  called  moral  philosophy,  n.  2417.  That  the  church 
would  be  one,  or  undivided,  if  purity  of  life,  and  charity, 
were  accounted  the  distinguished  marks  of  church-membership, 
n.  1285,  1316,  2982,  3267,  3445,  3451,  3452.  How  much 
superior  the  doctrine  of  charity  is  to  that  of  faith  separate  from 
charity,  n.  4844.  That  they  who  know  nothing  concerning 
charity,  are  in  ignorance  with  respect  to  heavenly  things, 
n.  2435.  That  they  who  only  hold  the  doctrine  of  faith,  and 
not  that  of  charity,  fall  into  errors ;  which  errors  are  also 
described,  n.  2417,  2383,  3146,  3325,  3412,  3413,  3416,  3773, 
4672,  4730,  4783,  4925,  5351,  7623—7677,  7752—7762,  7790, 
8094,  8313,  8530,  8765,  9186,  9224,  10,555.  That  they  who 
are  only  in  the  doctrine  of  faith,  and  not  in  the  life  of  faith, 
which  is  charity,  were  formerly  called  the  uncircumcised,  or 
Philistines,  n.  3412,  3413,  3463,  8093,  8313,  9340.  That  the 
ancients  held  the  doctrine  of  love  to  the  Lord  and  of  charity 
towards  the  neighbor,  and  made  the  doctrine  of  faith  subser 
vient  thereto,  n.  2417,  3419,  4844,  4955. 

That  doctrine  formed  by  an  enlightened  person,  may  after 
wards  be  confirmed  by  things  rational  and  scientific ;  and  that 
thus  it  is  more  fully  understood,  and  is  corroborated,  n.  2553, 
2719,  2720,  3052,  3310,  6047.  See  more  on  this  subject  in  the 
NEW  JERUSALEM  AND  ITS  HEAVENLY  DOCTRINE,  n.  51.  That 
they  who  are  in  faith  separate  from  charity,  would  have  the 

301 


0  ON   THE    WHITE    HORSE 

doctrines  of  the  church  implicitly  believed,  without  any  rational 
intuition,  n.  3394. 

That  it  is  not  the  mark  of  a  wise  man  to  confirm  a  received 
opinion,  but  to  see  whether  it  be  true  or  not  before  he  confirms 
it ;  and  that  this  is  the  case  with  those  who  are  in  illustration, 
n.  1017,  4741,  7012,  7680,  7950.  That  the  light  of  confirmation 
is  a  natural  light,  and  not  spiritual,  and  may  exist  even  with 
the  evil,  n.  8780.  That  every  thing,  however  false,  may  be  so 
far  confirmed,  as  to  acquire  the  appearance  of  truth,  n.  2482, 
2490,  5033,  6865.  8521. 

9.  That  in  the  Word  there  is  a  spiritual  sense,  which  is  called 
the  internal  sense.  That  no  one  can  know  what  the  spiritual  or 
internal  sense  of  the  Word  is,  unless  he  know  what  corres 
pondence  is,  n.  2895,  4322.  That  all  and  every  thing,  even 
the  most  minute  particulars,  which  exist  in  the  natural  world, 
correspond  to  spiritual  things,  and  thence  are  significative  of 
them,  n.  2890—2893,  2897—3003,  3213—3227.  That  the 
spiritual  things  to  which  natural  things  correspond,  assume 
another  appearance  in  the  natural  degree  or  principle,  so  that 
they  are  not  distinguished,  n.  1887,  2396,  8920.  That  scarcely 
any  one  knows  wherein  resides  the  divinity  of  the  Word,  when 
nevertheless  it  is  in  its  internal  and  spiritual  sense,  which  at 
this  day  is  not  known  even  to  have  any  existence,  n.  2980, 
4989.  That  the  mystical  contents  of  the  Word  are  no  other 
than  those  of  its  internal  or  spiritual  sense,  which  treats  of  the 
Lord,  of  the  glorification  of  His  Humanity,  of  His  kingdom,  and 
of  the  church,  and  not,  of  the  natural  things  of  this  world, 
n.  4923.  That  the  prophetic  writings  are  in  many  places 
unintelligible,  and  therefore  of  no  use,  without  the  internal 
sense,— illustrated  by  examples,  n.  2608,  8020,  8398.  As,  for 
instance,  with  respect  to  what  is  signified  by  the  white  horse 
spoken  of  in  the  Apocalypse,  n.  2760,  &c.  What  by  the  keys 
of  the  kingdom  of  heaven,  that  were  given  to  Peter,  see  the 
preface  to  the  22nd  chapter  of  Genesis,  and  n.  9410.  What 
by  flesh,  blood,  bread,  and  wine,  in  the  holy  supper,  n.  8682. 
What  by  the  prophecies  of  Jacob  concerning  his  sons,  recorded 
in  the  49th  chapter  of  Genesis,  n.  6306,  6333—6465.  What 
by  many  prophecies  concerning  Judah  and  Israel,  which  by  no 
means  tally  with  that  nation,  nor  in  the  literal  sense  have  any 
coincidence  with  their  history,  n.  6331,  6361,  6415,  6438, 
6444.  Besides  many  other  instances,  n.  2608.  More  may  be 
seen  of  the  nature  of  correspondence,  in  the  work  on  HEAVEN 
AND  HELL,  n.  87—102,  104—115,  and  303—310. 

Of  the  internal  or  spiritual  sense  of  the  Word  in   general, 

n.  1767—1777,  1869—1879.     That  in  all  and  every  particulai 

of  the  Word  there  is  an  internal  sense,   n.   1143,1984,  2135, 

2333,  2395,  2495,  2619.     That  such  things  do  not  appear  in 

302 


MENTIONED    IN    THE    APOCALYPSE.  1C 

the  literal  sense,  but  that  nevertheless  they  are  really  contained 
within  it,  n.  4442. 

10.  That  the  internal  sense  of  the  Word  is  principally  intended 
for  the  use  of  angels,  and  that  it  is  also  intended  for  the  use  of 
men.  In  order  that  it  may  be  known  what  the  internal  sense 
is,  the  quality  thereof,  and  whence  it  is,  it  may  here  be  ob 
served  in  general,  that  thought  and  speech  in  heaven  are 
different  from  thought  and  speech  in  the  world ;  for  in  heaven 
they  are  spiritual,  but  in  the  world  natural ;  when,  therefore, 
man  reads  the  Word,  the  angels  that  are  with  him  have  a  spi 
ritual  perception  thereof,  whilst  men  understand  it  naturally  ; 
hence  it  follows,  that  angels  are  in  the  internal  sense,  whilst 
men  are  in  the  external  sense  ;  but  that  nevertheless  these  two 
senses  make  a  one  by  correspondence.  That  angels  not  only 
think  spiritually,  but  also  speak  spiritually  ;  that  they  are  like 
wise  present  with  man;  and  that  they  have  conjunction  with 
man  by  means  of  the  Word,  may  be  seen  in  the  work  on 
HEAVEN  AND  HELL,  where  it  treats  of  the  wisdom  of  the  angels 
of  heaven,  n.  265 — 275  ;  of  their  speech,  n.  234 — 245  ;  of  their 
conjunction  with  man,  n.  291 — 302;  and  of  their  conjunction 
with  man  by  means  of  the  Word,  n.  303 — 310. 

That  the  Word  is  understood  differently  by  angels  in  heaven, 
and  by  men  on  earth;  the  former  perceiving  the  internal  or 
spiritual  sense,  whilst  the  latter  see  only  the  external  or  natural 
sense,  n.  1887,  2396.  That  the  angels  perceive  the  Word  in 
its  internal  sense,  and  not  in  its  external  sense,  proved  from 
the  experience  of  those  who  have  conversed  with  me  from  hea 
ven,  when  I  was  reading  the  Word,  n.  1769,  1770,  1771,  1772. 
That  the  ideas  of  the  thought  and  also  the  speech  of  angels  are 
spiritual,  but  the  ideas  and  speech  of  men  natural ;  that  there 
fore  there  is  an  internal  sense,  which  is  spiritual,  for  the  use  of 
angels,  illustrated  from  experience,  2333.  That  nevertheless 
the  literal  sense  of  the  Word  serves  the  spiritual  ideas  of  angels 
as  a  medium  of  conveyance,  comparatively  as  the  words  of 
speech  do  with  men  to  convey  the  sense  of  a  subject  whereon 
fhey  discourse,  n.  2143.  That  the  things  relating  to  the  in 
ternal  sense  of  the  Word  are  manifested  in  the  light  of  heaven, 
and  consequently  to  the  perception  of  angels,  n.  2618,  2619, 
2629,  3086.  That  therefore  those  things  which  the  angels  per 
ceive  from  the  Word,  are  of  high  estimation  with  them,  n.  2540, 
2541,  2545,  2551.  That  angels  do  not  understand  a  singlo 
sellable  of  the  Word  in  its  literal  sense,  n.  64,  65,  1434,  1929. 
lhat  they  are  unacquainted  with  the  names  of  persons  and 
places  recorded  in  the  Word,  n.  1434,  1888,  4442,  4480. 
That  names  cannot  enter  into  heaven,  nor  be  pronounced  there, 
n.  1876,  1888.  That  all  names  in  the  Word  signify  things,  and 
that  in  heaven  they  are  changed  into  ideas  of  the  things  signi 
fied,  n.  768,  1888,  4310,  4442,  5225,  5287,  10,323.  That 

303 


10  ON    THE    WHITE    HORSE. 

angels  also  think  abstractedly  from  persons,  n.  6613,  8343. 
8985,  9007.  How  elegant  the  internal  sense  of  the  Word  is^ 
even  where  nothing  but  mere  names  occur,  shown  by  examples 
from  the  Word,  n.  1224,  188S,  2395.  That  many  names 
also  in  series  express  one  thing  in  the  internal  sense,-  n.  5905. 
That  likewise  all  numbers  in  the  Word  signify  things,  n.  482, 
487.  647,  648,  755,  813,  1963,  1988,  2075,  2252,  3152,  4264, 
6175,  9488,  9659,  10,217,  10,253.  That  spirits  also  have  a 
perception  of  the  Word  in  its  internal  sense  in  proportion  as 
their  interiors  are  open  to  heaven,  n.  1771.  That  the  literal 
sense  of  the  Word,  which  is  the  natural  sense,  is  instantly 
changed  into  the  spiritual  sense  with  the  angels,  from  the  cor 
respondence  there  is  between  the  two  senses,  n.  5648.  And 
this  without  their  hearing  or  knowing  what  is  in  the  literal  or 
external  sense,  n.  10,215.  Thus  that  the  literal  or  external 
sense  is  confined  to  man,  and  proceeds  no  further,  n.  2015. 

That  there  is  an  internal  sense  in  the  Word,  and  likewise 
an  inmost  or  supreme  sense,  concerning  which,  see  n.  9407, 
10,604,  10,614,  10,627.  That  the  spiritual  angels,  or  those 
who  belong  to  the  spiritual  kingdom  of  the  Lord,  perceive  the 
Word  in  its  internal  sense ;  and  that  the  celestial  angels,  or 
those  who  belong  to  the  celestial  kingdom  of  the  Lord,  perceive 
the  Word  in  its  inmost  sense,  n.  2157,  2275. 

That  the  Word  is  for  the  use  of  men,  and  also  for  the  us-e 
of  angels,  being  accommodated  to  each,  n.  7381,  8862,  10,322. 
That  the  Word  is  the  medium  of  union  between  heaven  and 
earth,  n.  2310,  2493,  9212,  9216,  9357.  That  the  conjunc 
tion  of  heaven  with  man  is  by  means  of  the  Word,  n.  9396, 
9400,  9401,  10,452.  That  therefore  the  Word  is  called  a  cove 
nant,  n.  9396.  Because  a  covenant  signifies  conjunction,  665, 
666,  1023,  1038,  1864,  1996,  2003,  2021,  6804,  8767,  8778, 
9396,  10,632.  That  there  is  an  internal  sense  in  the  Word,  in 
consequence  of  the  Word's  having  descended  from  the  Lord, 
through  the  three  heavens  down  to  man,  n.  2310,  6397.  And 
that  thereby  it  is  accommodated  to  the  angels  of  the  three 
heavens  and  also  to  men,  n.  7381,  8862.  That  hence  it  is  that 
the  Word  is  divine,  n.  2980,  4989.  And  that  it  is  holy, 
n.  10,276.  And  that  it  is  spiritual,  n.  4480.  And  that  it  is 
divinely  inspired,  n.  9094.  That  this  is  the  meaning  of  inspi 
ration,  n.  9094. 

That  the  regenerate  man  is  actually  in  the  internal  sense 
of  the  Word,  although  he  knows  it  not,  inasmuch  as  his  in 
ternal  man,  which  is  endowed  with  spiritual  perception,  is 
open,  n.  10,401.  But  that  in  such  case  the  spiritual  principle 
of  the  Word  flows  into  natural  ideas,  and  thus  is  represented 
naturally,  because  while  lie  lives  in  the  world  this  spiritual 
principle  tkinks  in  the  natural  man,  so  far  as  it  comes  to  the 
perception  thereof,  n.  5614.  That  hence  the  light  of  truth, 
304 


MENTIONED    IN   THE    APOCALYPSE.  11 

with  such  as  are  enlightened,  is  derived  from  their  internal, 
that  is,  through  the  internal,  from  the  Lord,  n.  10,691,  10,694. 
That  also  by  the  same  way  there  is  an  influx  of  sanctity  com 
municated  to  those  who  esteem  the  Word  holy,  n.  6789.  Inas 
much  as  the  regenerate  man  is  actually  in  the  internal  sense  of 
the  Word,  and  in  the  sanctity  thereof,  although  he  knows  it  not, 
that  therefore  after  death  he  comes  into  it  of  himself,  and  is 
no  longer  in  the  sense  of  the  letter,  n.  3226,  3342,  3343.  That 
the  ideas  of  the  internal  man  are  spiritual ;  but  that  man  during 
his  life  in  the  world  does  not  attend  thereto,  inasmuch  as  they 
are  within  his  natural  thought,  and  give  it  its  rational  faculty, 
n.  10,236,  10,240,  10,550.  But  that  man  after  death  comes 
into  those  his  spiritual  ideas,  because  they  are  proper  to  his 
spirit,  and  then  not  only  thinks,  but  also  speaks  therefrom,  n. 
2470,  2478,  2479,  10,568,  10,604.  Hence  it  is  that  it  was  said, 
that  the  regenerate  man  knows  riot  that  he  is  in  the  spiritual 
sense  of  the  Word,  and  that  he  receives  illustration  thence. 

11.  That  in  the  internal  or  spiritual  sense  of  the  Word  there 
are  innumerable  arcana.  That  the  Word  in  the  internal  sense 
contains  innumerable  things  which  exceed  human  comprehen 
sion,  n.  3085,  3086.  That  it  also  contains  flings  ineffable  and 
inexplicable,  n.  1965.  Which  are  manifested  only  to  angels, 
and  understood  by  them,  n.  167.  That  the  internal  sense  of 
the  Wo i-d  contains  arcana  of  heaven,  which  relate  to  the  Lord 
and  His  kingdom  in  heaven  and  on  earth,  n.  1 — 4,  937.  That 
those  areana  do  not  appear  in  the  sense  of  the  letter,  n.  937, 
1502,  2161.  That  many  things  in  the  writings  of  the  prophets 
appear  to  be  unconnected,  which  yet  in  the  internal  sense 
cohere  in  a  beautiful  series,  n.  7153,  9022.  That  not  a  single 
expression,  nor  even  a  single  iota,  in  its  original  language,  can 
be  taken  from  the  literal  sense  of  the  Word,  without  an  inter 
ruption  in  the  internal  sense;  and  that  therefore,  by  the  Divine 
Providence  of  the  Lord,  the  Word  is  preserved  so  entire  as  to 
every  point,  n.  7933.  That  innumerable  things  are  contained 
in  every  particular  part  of  the  Word,  n.  6637,  8920.  And  in 
every  expression,  n.  1689.  That  there  are  innumerable  things 
contained  in  the  Lord's  prayer  and  in  every  particular  part 
thereof,  n.  6619.  And  in  the  precepts  of  the  decalogue ;  in 
the  external  sense  whereof,  notwithstanding,  some  things  are 
such  as  are  known  to  every  nation  without  revelation,  n.  8867, 
8900.  That  in  every  tittle  of  the  letter  of  the  Word,  in  the 
original  language,  there  is  a  sanctity,  shown  from  heaven  ;  see 
the  work  on  HEAVEN  AND  HELL,  n.  260,  where  these  words 
of  the  Lord  are  explained,  "  That  not  one  jot  or  one  tittle  shall 
pass  away  from  the  law,"  Matt.  v.  18. 

That,  in  the   Word,  particularly  in  the  prophetical  parts, 
there  are  two  expressions  which  seem  to  signify  the  same  thing: 
but  that  one  has  relation  to  good,  and  the  other  to  truth,  n.  683, 
[  20  ]  305 


11  ON    THE    WHITE    HORSE 

707,  2516,  8339.  That  in  the  Word  goods  and  truths  are  con- 
joined  in  a  wonderful  manner,  and  that  such  conjunction  is  only 
apparent  to  him  who  is  acquainted  with  the  internal  sense, 
n.  10.554.  And  thus  that  in  the  Word,  and  in  every  part 
thereof,  there  is  a  Divine  marriage  and  a  heavenly  marriage, 
n.  683,  793,  801,  2173,  2516,  2712,  5138,  7022.  That  the  Di 
vine  marriage  is  the  marriage  of  Divine  Good  and  Divine  Truth, 
consequently  it  is  the  Lord  in  heaven,  in  whom  alone  that 
marriage  exists  there,  n.  3004,  3005,  3009,  4158,  5194,  5502, 
(J343,  7945,  8339,  9263,  9314.  That  Jesus  also  signifies  Divine 
Good,  and  Christ  Divine  Truth,  and  thus  both  signify  the  Divine 
marriage  in  heaven,  n.  3004,  3005,  3009.  That  this  marriage 
is  in  every  particular  part  of  the  Word  in  its  internal  sense, 
and  thus  the  Lord  is  therein  as  to  Divine  Good  and  Divine 
Truth,  n.  5502.  That  the  marriage  of  good  and  truth  from  the 
Lord  in  heaven  and  in  the  church  is  called  the  heavenly  mar 
riage,  n.  2508,  2618,  2803,  3004,  3211,  3952,  6179.  '  That, 
therefore  in  this  respect  the  Word  is  a  kind  of  heaven,  n.  2173, 
10,126.  That  heaven  is  compared  in  the  Word  to  a  marriage, 
on  account  of  the  marriage  of  good  and  truth  therein,  n.  2758, 
3132,  4434,  4834. 

That  the  internal  sense  is  the  real  genuine  doctrine  of  the 
.church,  n.  9025,  9430,  10,401.  That  they  who  understand  the 
Word  according  to  the  internal  sense,  know  the  real  and  true 
doctrine  of  the  church,  inasmuch  as  it  is  contained  in  the  in 
ternal  sense,  n.  9025,  9430,  10,401.  That  the  internal  of  the 
Word  is  also  the  internal  of  the  church,  as  it  is  likewise  the 
internal  of  worship,  n.  10,460.  That  the  Word  is  the  doctrine 
of  love  to  the  Lord,  and  of  charity  towards  the  neighbor,  n. 
3419,  3420. 

That  the  Word  in  the  literal  sense  is  as  a  cloud,  and  that  in 
the  internal  sense  it  is  glory,  see  the  preface  to  the  18th  chapter 
of  Genesis,  and  n.  5922,  6343,  where  these  words  are  explained, 
u  That  the  Lord  shall  come  in  the  clouds  of  heaven  with  glory." 
That  clouds  also  in  the  Word  signify  the  Word  in  its  literal 
sense,  and  glory  the  Word  in  its  internal  sense,  see  the  preface, 
to  the  18th  chapter  of  Genesis,  and  n.  4060,  4391,  5922,  6343, 
6752,  8106,  8781,  9430,  10,551,  10,574.  That  the  things  con 
tained  in  the  literal  sense,  respectively  to  those  which  are  in 
the  internal  sense,  are  like  rude  projections  round  a  polished 
optical  cylinder,  from  which  nevertheless  is  exhibited  in  the 
cylinder  a  beautiful  image  of  a  man,  n.  1871.  In  the  spiritual 
world  they  who  allow  and  acknowledge  only  the  literal  sense  of 
the  Word,  are  represented  by  a  deformed  old  woman;  but  they 
who  allow  and  acknowledge  the  internal  sense  together  with  the 
literal  sense,  are  represented  by  a  virgin  in  beautiful  clothing, 
n.  1774.  That  the  Word  in  its  whole  complex  is  an  image  ol 
heaven  ;  for  the  Word  is  Divine  Truth,  and  Divine  Tiuth  con- 
306 


MENTIONED   IN   THE   APOCALYPSE.  11>    12 

stitntes  heaven,  and  heaven  resembles  one  man,  and  therefore 
in  this  respect  the  "Word  is  as  it  were  an  image  of  man,  n. 
187.  That  heaven  in  one  complex  resembles  one  man,  may 
be  seen  in  the  work  on  HEAVEN  AND  HELL,  n.  59 — 67.  And 
that  the  Divine  Truth  proceeding  from  the  Lord  constitutes 
heaven,  n.  126—140,  200—212.  That  the  Word  is  repre 
sented  before  the  angels  under  the  most  beautiful  and  agreea 
ble  forms,  n.  1767,  1768.  That  the  literal  sense  is  as  the'body, 
and  the  internal  sense  as  the  soul  of  that  body,  n.  8943.  That 
hence  the  life  of  the  Word  is  from  the  internal  sense,  n.  1405, 
4857.  That  the  Word  is  pure  in  the  internal  sense,  but  that  it 
does  not  appear  so  in  the  literal  sense,  n.  2362,  2396.  That 
the  things  which  are  in  the  literal  sense  derive  their  sanctity 
from  the  internal  contents,  n.  10,126,  10,728. 

That  the  historical  parts  of  the  Word  also  have  an  internal 
sense,  but  more  remote  from  the  letter,  n.  4989.  Consequently 
that  the  historical  as  well  as  the  prophetical  parts  of  the  Word 
contain  arcana  of  heaven,  n.  755,  1659,  1709,  2310,  2333. 
That  the  angels  do  not  perceive  those  parts  historically,  but 
according  to  their  spiritual  signification,  n.  6884.  That  the 
interior  arcana  contained  in  the  historical  parts  are  less  evident 
to  man  than  those  contained  in  the  prophetical  parts,  by  reason 
that  the  mind  is  engaged  in  viewing  and  considering  the  his 
torical  transactions,  n.  2176,  6597. 

The  nature  of  the  internal  sense  of  the  Word  is  further 
shown,  n.  1756,  1984,  2004,'  2663,  3033,  7089,  10,604,  10,614. 
And  illustrated  by  comparisons,  n.  1873. 

12.  That  the  Word  is  written  by  correspondences,  and  thus  by 
representatives.  That  the  Word  as  to  its  literal  sense  is  written 
by  mere  correspondences,  that  is,  by  such  things  as  represent 
and  signify  the  spiritual  things  of  heaven  and  the  church, 
n.  1404,  1408,  1409,  1540,  1619,  1659,  1709,  1783,  2179,  2763, 
2899.  That  this  was  done  for  the  sake  of  the  internal  sense, 
which  there  is  in  every  part,  n.  2899.  Consequently  for  the  sake 
of  heaven,  inasmuch  as  the  inhabitants  thereof  do  not  understand 
the  Word  according  to  the  literal  sense,  which  is  natural,  but 
according  to  the  internal  sense,  which  is  spiritual,  n.  2899. 
That  the  Lord  spake  by  correspondences,  representatives,  and 
significatives,  because  he  spake  from  the  Divine,  n.  9049,  9063, 
9086,  10,126,  10,728.  That  the  Lord  thus  spoke  to  the  world, 
and  at  the  same  time  to  heaven,  n.  2533,  4807,  9049,  9063.' 
9086.  Tli at  the  things  spoken  by  the  Lord  went  through  the 
whole  heaven,  n.  4637.  That  the  historical  parts  of  the  Word 
are  representative,  and  the  expressions  significative,  n.  1540, 
1659,  1709,  1783,  2687.  That  the  Word  could  not  be  written 
in  any  other  style,  consistently  with  its  being  the  medium  of 
communication  and  conjunction  with  the  heavens,  n.  2899 
()!)43,  9481.  That  they  are  in  a  great  error,  who  despise  the 

307 


12  ON   THE   WHITE   HORSE 

Word  on  account  of  the  apparent  simplicity  and  rudeness  of  its 
style,  and  who  fancy  that  they  should  receive  the  Word,  if  it 
were  written  in  a  different  style,  n.  8783.  That  the  method 
and  style  of  writing,  which  prevailed  amongst  the  most  ancient 
inhabitants  of  the  earth,  was  by  correspondences  and  repre 
sentatives,  n.  605,  1756,  994-2.  That  the  ancient  wise  men 
were  delighted  with  the  Word,  because  of  the  representatives 
and  signiticatives  therein,  from  experience,  n.  2592,  2593.  That 
if  a  man  of  the  most  ancient  church  had  read  the  Word,  lie 
would  have  seen  clearly  the  things  contained  in  the  internal 
sense,  and  but  obscurely  the  things  contained  in  the  external 
sense,  n.  449.  That  the  sons  of  Jacob  were  brought  into  the 
land  of  Canaan,  because  all  the  places  in  that  land,  from  the 
most  ancient  times,  were  made  representative,  n.  1585,  3686, 
4441,  5136,  6516.  And  that  thus  the  Word  might  be  there 
written,  therein  those  places  should  be  mentioned  for  the  sake 
of  the  internal  sense,  n.  3686,  4447,  5136,  6416.  But  that 
nevertheless  the  Word  as  to  the  external  sense  was  changed  for 
the  sake  of  that  nation,  but  not  as  to  the  internal  sense,  n. 
10,453,  10,461,  10,603,  10,604.  Many  passages  adduced  from 
the  Word  concerning  that  nation,  which  must,  be  understood 
according  to  the  internal  sense,  and  not  according  to  the  sense 
of  the  letter,  n.  7051.  Inasmuch  as  that  nation  represented 
the  church,  and  the  Word  was  written  with  them  and  concern 
ing  them,  that  therefore  Divine  Celestial  things  were  signified 
by  their  names,  as  by  Reuben,  Simeon,  Levi,  Judah,  Ephraim, 
Joseph,  and  the  rest:  and  that  by  Judah  in  the  internal  sense 
is  signified  the  Lord  as  to  celestial  love,  and  his  celestial  king 
dom,  n.  3654,  3881,  3882,  5782,  6362—6382. 

For  the  better  understanding  of  the  nature  and  meaning  of  cor 
respondences  and  representatives  in  the  Word,  something  shall  be 
here  said  concerning  them.  That  all  thing's  which  correspond 
are  likewise  representative,  and  thereby  significative,  so  that 
correspondences  and  representations  are  one,  n.  2890,  2897, 
2971,  2987,  2989,  2990,  3002.  3225.  The  nature  of  corres 
pondences  and  representations  shown  from  experience  and 
examples,  ri.  2703,  2987—3002,  3213—3226,  3337—3352. 
3472—3485,  4218—4228,  9280.  That  the  science  of  corre 
spondences  and  representations  was  the  chief  science  amongst 
the  ancients,  n.  3021,  3419,  4280,  4749,  4844,  4964,  4965, 
6004,  7729,  10,252.  Especially  among  the  people  of  the  east, 
n.  5702,  6692,  7097,  7779,  9391,  10,252,  10,407.  And  in 
Egypt  more  than  mother  countries,  n.  5702,  6692.  7097,  7779, 
9391,  10,407.  Also  among  the  Gentiles,  as  in  Greece,  and 
in  other  places,  n.  2762,  7759.  But  that  at  this  day  the  science 
of  correspondences  and  representations  is  lost,  particularly  in 
Europe,  n.  2894,  2895,  2994,  3630,  3632,  3747,  374S,  3749, 
4581,  496?,  10,252.  That  nevertheless  this  science  is  more 
308 


MENTIONED    IN    TIIK    APOCALYPSE.  12 

excellent  than  all  other  sciences,  inasmuch  as  without  it  the 
Word  cannot  be  understood,  nor  the  signification  of  the  'rites 
of  the  Jewish  church  which  are  recorded  in  the  Word,  nor  can 
it  be  known  what  the  nature  of  heaven  is,  nor  what  the  spi 
ritual  principle  is,  nor  in  what  manner  a  spiritual  influx  takes 
place  into  what  is  natural,  nor  how  the  case  is  with  respect  to 
the  influx  of  the  soul  into  the  body,  with  many  other  matters, 
n.  4180,  and  in  the  places  above  cited.  That  all  things  which 
appear  before  spirits  and  angels,  are  representative  according  to 
correspondences,  n.  1971,  3213—3226,  3457,  3475,  3485,  9481, 
9574,  9576,  9577.  That  the  heavens  are  full  of  representatives, 
n.  1521,  1532,  1619.  That  representatives  are  more  beautiful, 
and  more  perfect,  in  proportion  as  they  are  more  interior  in  the 
heavens,  n.  3475.  That  representatives  there  are  real  appear 
ances,  inasmuch  as  they  are  derived  from  the  light  of  heaven 
which  is  Divine  Truth,  and  which  is  the  very  essence  of  the 
existence  of  all  things,  n.  3485. 

The  reason  why  all  and  every  particular  existence  in  the 
spiritual  world  has  its  representation  in  the  natural  world,  is, 
because  what  is  internal  assumes  to  itself  a  suitable  clothing  in 
what  is  external,  whereby  it  makes  itself  visible  and  apparent, 
n.  6275,  6284,  6299.  Thus  the  end  assumes  a  suitable  clothing, 
that  it  may  exist  as  the  cause  in  a  lower  sphere,  and  afterwards 
that  it  may  exist  as  the  effect  in  a  sphere  still  lower  ;  and  when 
the  end,  by  means  of  the  cause,  becomes  the  effect,  it  then 
becomes  visible,  or  appears  before  the  eyes,  n.  5711.  This 
may  be  illustrated  by  the  influx  of  the  soul  into  the  body, 
whereby  the  soul  assumes  a  clothing  of  such  things  in  the  body 
as  enable  it  to  express  all  its  thoughts  and  affections  in  a 
visible  form  ;  wherefore  thought,  when  it  descends  by  influx 
into  the  body,  is  there  represented  by  such  gestures  and  actions 
as  correspond  to  it,  n.  2988.  The  affections  of  the  mind 
are  manifestly  represented  in  the  face,  by  the  various  configu 
rations  of  the  countenance,  so  as  to  be  there  rendered  visible, 
n.  4791 — 4805,  5695.  Hence  it  is  evident,  that  all  and  every 
particular  existence  in  nature  has  in  it  a  latent  cause  and  end 
from  the  spiritual  world,  n.  3562,  5711.  Inasmuch  as  the 
things  which  are  in  nature  are  the  ultimate  effects,  within 
which  are  prior  or  superior  things,  n.  4240,  4939,  5051,  6275, 
6284,  6299,  9216.  That  internal  things  are  the  objects  repre 
sented,  and  external  things  the  objects  representing,  n.  4292. 
What  is  further  meant  by  correspondences  and  representations 
may  be  seen  in  the  work  on  HEAVEN  AND  HELL,  where  it 
treats  of  the  correspondence  between  all  things  of  heaven,  and 
all  things  of  man,  n.  87 — 102.  Of  the  correspondence  of 
heaven  with  all  things  on  earth,  n.  103 — 115.  And  of  repre 
sentatives  and  appearances  in  heaven,  n.  170 — 176. 

Forasmuch  as  all  things    in  nature  are  representative  of  soi- 

309 


13  ON   THE    WHITE    HORSE 

ritual  and  celestial  things,  therefore  in  the  churches  which 
existed  in  ancient  times,  all  the  externals,  which  were  rituals, 
were  representative,  and  therefore  these  churches  were  called 
representative  churches,  519,  521,  2896.  That  the  church 
founded  among  the  children  of  Israel  was  a  representative 
church,  n.  1003,  2179, 10,149.  That  all  the  rituals  therein  were 
externals,  which  represented  internals,  such  as  belong  to  heaven 
and  the  church,  u.  4288,  4874.  That  the  representatives  of  the 
church  and  of  worship  ceased  when  the  Lord  came  into  the 
world  and  manifested  Himself,  because  the  Lord  opened  the 
internals  of  the  church,  and  because  all  things  of  that  church 
in  a  supreme  sense  regarded  Him,  n.  4832. 

13.  Of  the  literal  or  external  sense  of  the  Word.  That  the 
literal  sense  of  the  Word  is  according  to  appearances  in  the 
world,  n.  584,  926,  1719,  1720,  1832,  1874.  2242,  2520,  2-533. 
And  adapted  to  the  conceptions  of  the  simple,  2533,  9049, 
9063,  9086.  That  the  Word,  in  the  literal  sense,  is  natural, 
n.  8783;  because  what  is  natural  is  the  ultimate,  wherein 
spiritual  and  celestial  things  find  their  limits,  and  upon  which 
they  rest  like  a  house  upon  its  foundation  ;  and  that  otherwise 
the' internal  sense  of  the  Word,  without  the  external,  would  be 
like  a  house  without  a  foundation,  n.  9360,  9430,  9824,  9433, 
10,044,  10,436.  That  the  Word  being  of  such  a  nature  con 
tains  both  a  spiritual  and  celestial  sense,  n.  9407.  And  of 
consequence,  that  it  is  holy  and  divine  in  the  literal  sense,  as 
to  all  and  every  part  thereof,  even  to  every  single  iota,  n.  639, 
680,  1319,  1870,  9198,  10,321,  10,637. .  That  the  laws  ordained 
for  the  sons  of  Israel,  notwithstanding  their  being  repealed,  are 
yet  the  holy  Word,  on  account  of  the  internal  sense  which  they 
contain,  n. '9210,  9259,  9349.  That  among  the  laws,  judg 
ments  and  statutes,  ordained  in  the  Israelitish  or  Jewish 
church,  which  was  a  representative  church,  there  are  some 
which  are  still  in  force  both  in  their  external  and  internal 
sense  ;  which  ought  strictly  to  be  observed  in  their  external 
sense ;  some  which  may  be  of  use,  if  people  are  disposed  to 
observe  them  ;  and  some  which  are  absolutely  repealed,  n.  9349. 
That  the  Word  is  divine  even  in  those  statutes  which  are  re 
pealed,  on  account  of  the  heavenly  things  which  lie  concealed 
in  their  internal  sense,  n.  10,637. 

What  the  quality  of  the  Word  is  in  the  literal  sense,  if  not 
understood  at  the  same  time  as  to  the  internal  sense,  or,  what 
is  the  same  thing,  according  to  true  doctrine  from  the  Word, 
n.  10,402.  That  innumerable  heresies  spring  up  from  the  literal 
sense  of  the  Word  without  the  internal  sense,  or  without 
genuine  doctrine  drawn  from  the  Word,  n.  10,401.  That  they 
who  are  in  externals  without  internals,  cannot  bear  the  interior 
things  of  the  Word,  n.  10,694.  That  the  Jews  were  of  this  de 
scription,  and  that  they  are  such  also  at  the  present  day,n.  301, 
310 


MENTIONED    IN    THE    APOCALYPSE.  14 

302,  303,  3479,  4429,  4433,  4680,  4844,  4847,  10,396,   10,401, 
10,407,  10,695,  10,701,  10,707. 

14.  That  the  Lord  is  the  Word.  That  the  Word  in  its 
inmost  sense  treats  solely  of  the  Lord,  describing  all  the  states 
of  the  glorification  of  His  Humanity,  that  is,  of  its  union  with 
the  Essential  Divinity,  and  likewise  all  the  states  of  the  subju 
gation  of  the  hells,  and  the  reducing  to  order  of  all  things 
therein,  as  well  as  in  the  heavens,  n.  2249,  7014.  Thus  that 
the  inmost  sense  describes  the  Lord's  whole  life  on  earth, 
and  that  thereby  the  Lord  is  continually  present  with  the 
angels,  n.  2523.  That  therefore  the  Lord  alone  is  in  the 
inmost  part  of  the  Word,  and  that  the  divinity  and  sanctity  of 
the  Word  is  from  thence,  n.  1873,  9357.  That  the  Lord's 
saying,  that  the  Scripture  was  fulfilled  concerning  Him,  signi 
ties,  that  all  things  were  fulfilled  which  are  contained  in  the 
inmost  sense,  n.  7933. 

That  the  Word  signifies  Divine  Truth,  n.  4692,  5075,  9987. 
That  the  Lord  is  the  Word,  because  He  is  Divine  Truth,  n.  2533. 
That  the  Lord  is  the  Word  also  for  this  reason,  because  the 
Word  is  from  Him,  and  treats  of  Him,  n.  2859.  And  because 
it  treats  of  the  Lord  alone  in  its  inmost  sense  ;  thus  the  Lord 
Himself  is  therein,  n.  1873,  9357.  And  because  in  all  and 
in  every  part  of  the  Word  there  is  a  mar.riage  of  Divine  Good 
and  Divine  Truth,  which  marriage  is  in  the  Lord  alone,  n.  3004, 
3005,  3009,  4158,  5194,  5502,  6343,  7945,  8339,  9263,  9314. 
That  Divine  Truth  is  the  only  real  existence  in  the  universe;  and 
that  the  substance  in  which  it  is,  and  which  is  the  Divine, 
is  the  only  substantial  existence,  n.  5272,  6880,  7004,  8200. 
And  inasmuch  as  Divine  Truth  proceeding  from  the  Lord  as  the 
sun  in  heaven  is  light  there,  and  Divine  Good  is  heat  there  ;  and 
inasmuch  as  all  things  in  heaven  derive  their  existence  there 
from,  as  all  things  in  the  world  derive  their  existence  from  light 
and  heat,  which  are  also  in  their  own  substances,  and  act  by 
means  thereof;  and  inasmuch  as  the  natural  world  exists  by 
means  of  heaven  or  the  spiritual  world  ;  it  is  plain  that  all 
things  were  created  from  Divine  Truth,  and  consequently  from 
the  Word,  according  to  this  passage  in  John,  "In  the  begin 
ning  was  the  Word,  and  the  Word  was  with  God,  and  the  Word 
was  God,  and  by  it  all  things  were  made  that  were  made ;  and 
THE  WORD  WAS  MADE  FLESH,"  chap.  i.  1,  2,  3,  14 ;  n.  2803, 
2884,  5272,  7830.  Further  particulars  concerning  the  creation  of 
all  things  from  Divine  Truth,  consequently  by  the  Lord,  may  be 
seen  in  the  work  on  HEAVEN  AND  HELL,  n.  137;  and  more 
fully  in  the  article  concerning  the  sun  in  heaven,  where  it  is 
huown  that  the  Lord  is  that  sun,  and  that  it  is  His  Divine  Love, 
n.  116 — 125.  And  that  Divine  Truth  is  light,  and  Divine  Good 
is  heat,  proceeding  from  that  sun  in  heaven,  n.  126 — 14u. 

That  the  conjunction  of  the  Lord  with  man  is  effected  by 

311 


15— IT 


ON    THE    WHITE    HOKSE 


the  Word,  through  the  medium  of  the  internal  sense,  n.  10,375. 
That  this  conjunction  is  effected  by  all  and  every  part  of  the 
Word,  and  that  herein  the  Word  is  to  be  admired  beyond  all 
other  writings,  n.  10,632,  10,633,  10,634.  That  since  the  time 
of  writing  the  Word,  the  Lord  thereby  speaks  with  men, 
n.  10,290.  For  further  particulars  respecting  the  conjunction 
of  heaven  with  man  by  means  of  the  Word,  see  the  work  on 
HEAVEN  AND  HELL,  n.  303—310. 

15.  Of  those  who  are  against  the  Word.     Of  those  who  de 
spise,  blaspheme,  and  profane  the  Word,  n.  1878.   Their  quality 
in  the  other  life,  n.  1761,  9222.      That   they   represent    the 
viscous  parts  of  the  blood,  n.  5719.     How  great  the  danger  is 
which  arises  from  profaning  the  Word,  n.   571 — 582.     How 
hurtful  it  is,  if  principles  of  falsity,  particularly  those  which 
favor  self-love  and  the  love  of  the  world,  are  confirmed  by  the 
Word,  n.  589.     That  they  who  are  in  no  aifection  of  truth  for 
its  own  sake,  utterly  reject  the  things  appertaining  to  the  in 
ternal  sense  of  the  Word,  and  nauseate  them,  from  experience 
of  such  in  the  world  of  spirits,  n.  5702.     Of  some  in  the  other 
life,  who  endeavored  altogether  to  reject  the  interior  things  of 
the  Word,  and  that  such  are  deprived  of  rationality,  n.  1879. 

16.  Which  are  the  hooks  of  the  Word.    That  the  books  of 
the  Word  are  all  those  which  have  the  internal  sense  ;  but  that 
those  books  which  have  not  the  internal  sense  are  not  the 
Word.   That  the  books  of  the  Word  in  the  Old  Testament  are, 

THE    FIVE    BOOKS    OF    MoSES  ;     THE    BOOK   OF   JoSHTJA  ;     THE   BOOK 

OF  JUDGES  ;  THE  TWO  BOOKS  OF  SAMUEL  ;  THE  TWO  BOOKS  OF 
KINGS  ;  THE  PSALMS  OF  DAVID  ;  THE  Prophets  ISAIAH,  JERE 
MIAH,  THE  LAMENTATIONS,  EZEKIEL,  DANIEL,  HOSEA,  JOEL, 
AMOS,  OBADIAH,  JONAH,  MICAH,  NAHUM,  HABAKKUK,  ZE- 
PHANIAH,  HAGGAI,  ZECHAKIAH,  MALACHI.  In  the  New 
Testament,  the  four  Evangelists,  MATTHEW,  MABK,  LUKE, 
JOHN  ;  and  the  APOCALYPSE.  The  rest  have  not  the  internal 
sense;  n.  10,325. 

That  the  book  of  Job  is  an  ancient  book,  which  indeed  con 
tains  an  internal  sense,  but  not  in  series,  n.  3570,  9942. 

17.  Further  particulars  respecting  the  Word.     That  the  term 
WORD,   in    Hebrew,    signifies    various  things ;  as  speech,  or 
discourse,  thought  of  the  mind,  every  thing  that  has  a  real 
existence,  and  also  something,  n.  9987.     That  the  Word  sig 
nifies  Divine  Truth  and  the  Lord,  n.  2533,  4692,  5075,  9987. 
That  words  signify  truths,  n.  4692,  5075.     That  they  signify 
doctrinals,  n.  1288.     That  the  ten  words   signify  all   Divine 
Truths,  n.  10,688. 

That  in  the  Word,  particularly  in  the  prophetic  parts,  there 

are  two  expressions  that  signify  one  thing,  and  that  the  one 

has  relation  to  good  and  the  other   to  truth,  which  are   thus 

conjoined,  n.  683,  707,  5516,  8339.   That  it  can  be  known  only 

312 


MENTIONED   IN   THE   APOCALYPSE.  17 

from  the  internal  sense  of  the  Word,  what  expression  refers  to 
good  and  what  to  truth ;  for  there  are  proper  words  by  which 
things  appertaining  to  good  are  expressed,  and  proper  words 
by  which  things  appertaining  to  truth  are  expressed,  n.  793, 
801.  And  this  so  detenninately,  that  it  may  be  known  merely 
from  the  words  made  use  of,  whether  the  subject  treated  of 
be  good,  or  whether  it  be  truth,  n.  2722.  That  frequently 
one  expression  implies  a  universal,  and  the  other  expression 
implies  a  certain  specific  particular  of  that  universal,  n.  2212. 
That  there  is  a  species  of  reciprocation  in  the  Word,  concern 
ing  which  see  n.  2240.  That  most  expressions  in  the  Word 
have  also  an  opposite  sense,  n.  4816.  That  the  internal  sense 
proceeds  regularly  according  to  the  subject  predicated,  n.  4502. 
That  they  who  have  been  delighted  with  the  Word,  in  the 
other  life  receive  the  heat  of  heaven,  wherein  is  celestial  love, 
according  to  the  quality  and  degree  of  their  delight  arising  from 
love,  IL  1773. 


BSD   OF   THE   WHITE   HORSE. 


818 


AN    APPENDIX 


TO 


THE  TREATISE 


THE    WHITE    HOUSE, 


From,  the  Latin  of 

EMANUEL  SWEDEKBOKG, 

Servant  of  the  Lord  Jesus  Christ. 


NEW  YOEK: 

AMERICAN  SWEDENBORG  PRINTING  AND  PUBLISHING  SOCIBTTt 


APPENDIX 


TO  THE 

TREATISE  ON  THE  WHITE  HOESE. 


1.  THAT  a  horse  should  signify  the  understanding  of  truth, 
and,  in  the  opposite  sense,  reasonings,  which  appear  as  if  they 
were  the  result  of  understanding,  in  confirmation  of  the  false,  must 
needs  appear  strange  at  this  day  ;  I  shall  therefore  bring  toge 
ther  some  other  passages  from  the  Word,  where  the  expression, 
Horse,  occurs.     Thus  in  the  following  :  "Is  thy  wrath  against 
the  sea,  O  Jehovah,  that  thou  ridest  on  thine  horses  f     Thy  cha 
riots  are  salvation.     Thou  hast  trodden  the  sea  with  thine  horses, 
even  the  mire  of  the  waters,"  Habakkuk,  chap.  iii.    8,    15. 
"  The  hoofs  of  the  horses  [of  Jehovah]  are  counted  as  rocks," 
Isaiah  v.  28.     "  At  thy  rebuke  both  the  chariot  and  the  horse 
have  fallen  asleep,"  Psalm  Ixxvi.  6.     "I  will  overthrow  the 
throne  of  kingdoms,  and  I  will  overthrow  the  chariot,  and  those 
that  ride  in  it,  and  the  horses  and  their  riders  shall  come  down," 
Haggai  ii.  22.     "  I  will  cut  off  the  horse  from  Jerusalem;  but 
to  the  Gentiles  he  will  speak  peace,"  Zechariah  ix.  10. 

2.  In  these  passages,  horse  signifies  the  understanding  of  truth 
in  the  church  ;  and  chariot,  doctrine  thence  derived  ;  and  they 
who  ride  in  the  chariots,  and  on  the  horses,  signify  those  who 
understand,  and  are  in  the  doctrine  of  truth  derived  from   the 
Word.     But  this  may  appear  yet  more  evident  from  the  fol 
lowing  passages :  "  Gather  yourselves  on  every  side,  on  account 
of  the  sacrifice ;  ye  shall  be  filled  at  my  table  with  horse  and 
with  chariot  ;  thus  will  I  set  my  glory  among  the  Gentiles," 
Ezekiel  xxxix.  17.  20,  21.     "  Gather  yourselves  together  unto 
the  supper  of  the  great  God,  that  ye  may  eat  the  flesh  of  horses, 
and  of  them  that  sit  on  them"  Apocalypse  xix.  17,  18.     In 
addition  to  these,  the  following  may  be  taken  as  a  still  further 
evidence  of  the  signification  of  horse  and  chariot :  "  Gird  thy 
sword  upon  the  thigh,  O  Mighty  One,  ride  upon  the  Word  of 
Truth,"  Psalm  xlv.  3,  4.     "  Sing  ye,  extol  him  that  rideth  on 
the  clouds,"  Psalm  Ixviii.  4.   "  Jehovah  is  riding  upon  a  cloud," 
Isaiah  xix.  1.     "Sing  ye  praises  unto  the  Lord,  who  rideth  on 
the  heaven  of  heavens,  which  was  of  old,"  Psalm  Ixviii.  32,  33. 
"  God  rode  upon  a  cherub,"  Psalm  xviii.  10.   "  Then  shalt  thou 

317 


2,    3  APPENDIX    TO    THE 

delight  thyself  in  Jehovah,  and  I  will  cause  thee  to  ride  upon 
the  high  places  of  the  land,"  Isaiah  Iviii.  14.  "  I  will  make 
Ephraim  to  ride,"  Hosea  x.  11.  In  these  places,  to  ride  sig 
nifies  to  instruct  and  be  instructed  in  the  truths  of  doctrine, 
and  so  to  become  wise.  The  high  places  of  the  land  signify  the 
sublimer  truths  of 'the  church,  and  Ephraim  also  the  under 
standing  of  the  Word.  The  like  significations  are  to  be  applied 
to  the  horses  and  chariots  mentioned  in  Zechariah  ;  and  to  the 
four  chariots  which  came  out  from  between  two  mountains,  to 
each  of  which  were  attached  four  horses  that  were  red,  black, 
white,  and  grisled  ;  these  are  called  spirits,  and  are  said  to  have 
gone  forth  from  standing  before  the  Lord  of  the  whole  land, 
chap.  vi.  1  to  15.  And  also  to  these  in  the  Apocalypse  :  "  When 
the  Lamb  opened  the  seals  of  the  Book,  there  went  forth  in 
order  horses,  the  first  a  white  horse,  the  second  a  red  horse, 
the  third  a  black  horse,  and  the  fourth  a  pale  horse"  vi.  1  to  8. 
The  Book  whose  seals  the  Lamb  opened  is  the  Word,  and  from 
this  Word  it  is  evident  that  nothing  but  the  understanding  of 
it  could  go  forth ;  for  what  else  could  be  meant  by  four  horses 
going  forth  from  an  open  book  ? 

3.  But  take  the  same  expressions  when  applied  in  an  opposite 
sense,  and  it  will  be  clear  that  horse  signifies  the  understanding 
of  truth,  and  chariot  doctrine  ;  in  that  opposite  sense,  however, 
a  horse  signifies  the  understanding  of  truth  when  falsified  by 
reasonings  ;  and  a  chariot,  the  doctrine  or  heresy  thence  de 
rived  ;  as,  "  Woe  to  them  that  go  down  to  Egypt  for  help,  and 
stay  on  /torses,  and  look  not  unto  the  Holy  One  of  Israel ;  for 
Egypt  is  man  and  not  God,  and  his  horses  flesh  and  not  spirit," 
Isaiah  xxxi.  1,  3.  "  Then  shalt  thou  set  him  as  king  over  Israel 
whom  Jehovah  thy  God  shall  choose.  But  he  shall  not  multiply 
horses  to  himself,  nor  bring  back  the  people  unto  Egypt,  to  the 
end  that  he  may  multiply  horses"  Deuteronomy  xvii.  15,  16. 
These  expressions  are  used,because  Egypt  represents  the  natural 
man,  who,  by  reasonings  drawn  from  the  bodily  senses,  perverts 
the  truths  of  the  Word.  For  what  else  could  be  meant  by  the1 
horses  of  Egypt  being  flesh  and  not  spirit,  and  what  that  the 
king  should  not  multiply  horses,  but  false  doctrines  of  religion  ? 
"  Ashur  shall  not  save  us,  we  will  not  ride  upon  a  horse," 
Hosea  xiv.  4.  "  Some  trust  in  a  chariot,  and  some  in  horses, 
but  we  will  make  our  boast  in  the  name  of  Jehovah  our  God," 
Psalm  xx.  7.  "Horses  are  a  lying  thing  for  safety,"  Psalm 
xxxiii.  17.  "  Thus  saith  the  Holy  One  of  Israel,  in  confidence 
shall  be  your  strength  ;  but  ye  said,  no  ;  we  will  flee  upon  a 
horse,  we  will  ride  upon  the  swift,"  Isaiah  xxx.  15,  16.  "  Je 
hovah  shall  make  the  house  of  Judah  as  a  horse  of  glory  ;  and 
the  riders  on  horses  shall  be  confounded,"  Zechariah  x.  3,  5. 
u  I  will  bring  upon  Tyre,  Nebuchadnezzar  king  of  Babylon, 
with  horse,  and  with  chariot,  and  with  horsemen;  by  reason  of 
318 


TREATISE    ON    THE    WHITE    HORSE.  3,    4 

the  abundance  of  horses,  their  dust  shall  cover  thee,  thy  walls 
shall  shake  at  the  voice  of  the  horsemen  and  of  the  chariot  : 
with  the  hoofs  of  his  horses  shall  he  tread  down  all  thy  streets," 
Ezekiel  xxvi.  7 — 11.  In  the  Word,  Tyre  signifies  the  church 
as  to  the  knowledges  of  truth  ;  and  the  king  of  Babylon,  their 
falsification  and  profanation ;  and  it  is  on  this  account  said 
that  he  would  come  with  horse,  with  chariot,  and  with  horsemen, 
and  that  by  reason  of  the  abundance  of  horses  their  dust  should 
cover  it.  "  Woe  to  the  city  of  blood,  the  whole  is  full  of  a  lie  ; 
there  are  the  neighing  horse  and  the  bounding  chariot"  Nahurn 
iii.  1 — 4.  A  city  of  blood  signifies  doctrine  drawn  from  the 
truths  of  the  Word  when  those  truths  are  falsified.  To  under 
stand  the  truth  of  the  Word  when  it  is  falsified  and  as  truth 
destroyed,  is  also  meant  by  the  red,  the  black,  and  the  pale 
horses,  in  the  Apocalypse,  vi.  4,  5,  8.  Since,  then,  the  under 
standing  of  truth  is  signified  by  a  horse,  and  in  an  opposite 
sense  the  understanding  of  the  false,  it  may  appear  from  this 
what  the  Word  is  in  its  spiritual  sense. 

4.  It  is  commonly  known,  that  in  Egypt  there  were 
hieroglyphics,  and  that  they  were  inscribed  on  the  columns 
and  walls  of  the  temples  and  other  buildings;  it  is  acknow 
ledged,  however,  that,  at  this  day,  no  one  is  able  to  determine 
their  signification.  Those  hieroglyphics  were  no  other  than 
the  correspondences  between  the  spiritual  and  the  natural, 
to  which  science  the  Egyptians  more  than  any  people  in  Asia  ap 
plied  themselves,  and  according  to  which  the  very  early  nations 
of  Greece  formed  their  fables  ;  for  this,  and  this  only,  was  the 
most  ancient  style  of  composition  ;  to  which  1  can  add  the 
new  information,  that  every  object  seen  by  spirits  and  angels  in 
the  spiritual  world  is  a  mere  correspondence  ;  and  the  Holy 
Scripture  is  on  this  account  written  by  correspondences,  that 
so  it  might  be  the  medium  of  conjunction  between  the  men  of 
the  church  and  the  angels  of  heaven.  But  as  the  Egyptians, 
and  along  with  them  the  people  of  the  kingdoms  of  Asia,  began 
to  convert  these  correspondences  into  idolatry,  to  which  the 
children  of  Israel  were  prone,  these  latter  were  forbidden  to 
make  any  use  of  them.  This  is  evident  from  the  first  com 
mandment  of  the  decalogue,  which  says,  "  Thou  shalt  not  make 
unto  thee  any  graven  image,  nor  any  likeness  \pf  any  thing] 
that  is  in  the  heavens  above,  or  that  is  in  the  earth  beneath,  or 
that  is  in  the  waters  under  the  earth.  Thou  shalt  not  bow 
down  thyself  to  them,  nor  serve  them,  for  I  Jehovah  thy  God 
am  a  jealous  God,"  Deuteronomy  v.  8,  9.  Besides  this,  there 
are  in  other  parts  many  passages  to  the  same  purport.  From 
that  time,  the  science  of  correspondences  became  extinct,  and 
successively  to  such  an  extent,  that  at  this  day  it  is  scarcely 
known  that  the  science  ever  existed,  and  that,  it  is  an  object  oi 
importance.  But  the  Lord  being  now  about  to  establish  a  New 

319 


4:  APPENDIX,  ETC. 

Church,  which  will  have  its  foundation  in  the  Word,  and  which 
church  is  meant  by  the  New  Jerusalem  in  the  Apocalypse ;  it 
has  pleased  Him  to  reveal  this  science,  and  thus  to  disclose 
what  the  Word  is  in  its  bosom  or  spiritual  sense.  This  I  have 
clone  in  the  works  entitled,  ARCANA  CCELESTIA,  published  at 
London,  and  APOCALYPSE  REVEALED,  published  at  Amster 
dam.  As  the  science  of  correspondences  was  esteemed  by  the 
ancients,  the  science  of  sciences,  and  constituted  their  wisdom, 
it  would  surely  be  of  importance  for  some  one  of  your  Society  to 
devote  his  attention  to  it ;  and  for  this  purpose  lie  may  begin,  it 
it  be  agreeable,  with  the  correspondences  disclosed  in  the  APO 
CALYPSE  REVEALED.  Should  it  be  desired,  I  am  willing  to  unfold 
the  meaning  of  the  Egyptian  hieroglyphics,  which  are  nothing 
else  but  correspondences,  these  being  discovered  and  proved 
from  the-  Word,  in  the  APOCALYPSE  REVEALED,  and  to  publish 
their  explication  — a  work  which  no.  other  person  could 
accomplish.  E.  S. 


END    OF   THE    APPENDIX. 


NOTE. 

The  following  paragraph  is  from,  the  Advertisement  prefixed 
to  the  translation  of  the  "Appendix"  published  at  London, 
1824,  by  T.  Goyder.  ^ 

"The  history  of  this  little  work  may  be  given  in  a  few  words : 
it  was  originally  written  in  Latin,  and  sent  by  the  author  under 
the  title  of  ^  An  Appendix  to  the  Treatise  on  the  White  Horse  J 
to  the  Rev.  Thomas  Hartley.  By  this  gentleman  a  copy  was 
sent  to  Dr.  Messiter,  a  name  well  known  to  the  readers  of  the 
New  Doctrines.  Aft&r  his  decease*  it  came  into  the  possession 
of  his  eldest  daughter,  along  with  his  other  papers  /  and  I  am 
indebted  to  her  kindness  for  the  copy,  from  which  this  transla 
tion  has  been  made" 

To  this  it  may  be  added,  that  the  original  edition  contains 
the  particulars  of  the  receipt  of  the  "  Appendix"  by  the  Rev.  T. 
Hartley,  which  have  likewise  been  printed  in  the  New  Jerusa 
lem,  Magazine,  August,  1840  :  Boston,  U.  S.  The  Latin  has 
never  been  printed.  The  paragraphs  are  numbered  in  the  pre 
sent  edition  for  convenience  of  reference,  but  there  are  no  num 
bers  in  the  original. 
320 


THE 

EAETHS  IN   THE  UJSTIVEESE. 


[  21  ]  321 


THE 


EAKTHS  IN  THE  UNIVERSE, 

AND  THEIR  INHABITANTS; 


ALSO, 


THEIR  SPIRITS  AND  ANGELS 


FROM  WHAT  HAS  BEEN  HEARD   AND  SEEN. 


From  the  Latin  of 

EMANUEL  SWEDENBOKG, 

Servant  of  the  Lord  Jesus  Christ. 


BEING  A  TRANSLATION  OF  HIS  WORK  ENTITLED 

"  DB  T1LLURIBUS  IN  MCWDO  NOSTRO     SOLARI,   QU<S  VOCANTUR   PLANBTJS  :  KT  PI  TELLCREBU8 
COLO  ASTRIF1RO  :  DKQUK  ILLARUM   1NCOLIS  J   TUM  DK  SPIRITIBU8  ET  ANOKUS  IBI  : 
KX  AUDITI8  BT  V18IS."      LONDINI  C   MDCCLVXII. 


NEW  YORK: 

AMERICAN  SWEDENBORG  PRINTING  AND  PUBLISHING  SOCIETY, 


CONTENTS. 


Section*. 

On  the  Earths  in  the  Universe 1—8 

On  the  Earth  or  Planet  Mercury 9—45 

On  the  Earth  or  Planet  Jupiter 46—84 

On  the  Earth  or  Planet  Mars 85—96 

On  the  Earth  or  Planet  Saturn 97—104 

On  the  Earth  or  Planet  Venus 105—110 

On  the  Spirits  and  Inhabitants  of  the  Moon Ill,  112 

The  Reasons  why  the  Lord  was  willing  to  be  born  on  our  Earth,  and 

not  on  another 113—122 

Of  the  Earths  in  the  Starry  Heaven 123—126 

Of  the  First  Earth  in  the  Starry  Heaven 127—137 

Of  a  Second  Earth  in  the  Starry  Heaven 138—147 

Of  a  Third  Earth  in  the  Starry  Heaven 148—156 

Of  a  Fourth  Earth  in  the  Starry  Heaven 157  —167 

Of  a  Fifth  Earth  in  the  Starry  Heaven 168   -178 


325 


ON   THE 

EAETHS  IN  THE  UNIVERSE. 


1.  INASMUCH  as,  by  the  Divine  mercy  of  the  Lord,  things 
interior  are  open  to  me,  which  appertain  to  my  spirit,  and 
thereby  it  has  been  granted  me  to  discourse  not  only  with 
spirits  and  angels  who  are  near  our  earth,  but  also  with  those 
who  are  near  other  earths  ;  and  whereas  I  had  a  desire  to  know 
whether  other  earths  exist,  and  of  what  sort  they  are,  and  what 
is  the  nature  and  quality  of  their  inhabitants,  therefore  it  has 
been  granted  me  of  the  Lord  to  discourse  and  converse  with 
spirits  and  angels  who  are  from  other  earths,  with  some  for  a 
day,  with  some  for  a  week,  and  with  some  for  months  ;  and  to 
be  instructed  by  them  concerning  the  earths,  from  which  and 
near  which  they  were  ;  and  concerning  the  lives,  customs,  and 
worship  of  the  inhabitants  thereof,  with  various  other  things 
worthy  to  be  noted :  and  whereas  in  this  manner  it  has  been 
granted  me  to  become  acquainted  with  such  things,  it  is  per 
mitted  to  describe  them  according  to  what  has  been  heard  and 
seen.  It  is  to  be  observed,  that  all  spirits  and  angels  are  from 
the  human  race  ;a  and  that  they  are  near  their  respective  earths;b 
and  that  they  are  acquainted  with  things  on  those  earths  ;  and 
that  by  them  man  may  be  instructed,  if  his  interiors  be  so  open 
as  to  be  enabled  to  speak  and  converse  with  them ;  for  man  in 
his  essence  is  a  spirit,0  and  together  with  spirits  as  to  his  inte 
riors  ;d  wherefore  he  whose  interiors  are  opened  by  the  Lord, 
may  discourse  with  them,  as  man  with  man  ;e  which  privilege 
has  been  granted  me  now  for  twelve  years  daily. 

EXTRACTS  FROM  THE  ARCANA  CCELESTIA. 

a  That  there  are  no  spirits  and  angels,  but  what  were  of  the  human  race,  n.  1880. 

b  That  the  spirits  of  every  earth  are  near  to  their  own  particular  earth,  because 
they  are  from  the  inhabitants  of  that  earth,  and  of  a  similar  genius  and  temper  ; 
and  that  they  are  serviceable  to  those  inhabitants,  n.  9968. 

c  That  the  soul,  which  lives  after  death,  is  the  spirit  of  man,  which  is  the  real 
man  in  him,  and  also  appears  in  another  life  in  a  perfect  human  form,  n.  322, 1880, 
1881,  3633,  4622,  4735,  6054,  6605,  6626,  7021,  10,594. 

d  That  man,  even  during  his  abode  in  the  world,  as  to  his  interiors,  consequently 
as  to  his  spirit  or  soul,  is  in  the  midst  of  spirits  and  angels,  of  a  nature  and  quality 
agreeing  to  his  own,  n.  2378,  3645,  4067,  4073,  4077. 

«  That  man  is  capable  of  discoursing  with  spirits  and  angels,  and  that  the  an 
cients  on  our  earth  did  frequently  discourse  with  them,  n.  67,  68,  69,  784,  1634, 
1636,  7802.  But  that  at  this  day  it  is  dangerous  to  discourse  with  them,  unless 
man  be  in  a  true  faith,  and  be  led  of  the  Lord,  n.  784,  9438,  10,751. 

327 


2 4  ON   THE   EARTHS    IN    THE   UNIVERSE. 

2.  That  there  are  several  earths,  and  men  upon  them,  and 
thence  spirits  and  angels,  is  a  thing  most  perfectly  well  known 
in  another  life,  for  it  is  there  granted  to  every  one  who  desires 
it  from  a  love  of  truth,  and  consequent  use,  to  discourse  with 
the  spirits  of  other  earths,  and  thereby  to  be  confirmed  con 
cerning  a  plurality  of  worlds,  and  to  be  informed,  that  the 
human  race  is  not  confined  to  one  earth  only,  but  extends  to 
earths  innumerable ;  and  moreover  to  know,  what  is  the  par 
ticular  genius,  manner  of  life,  and  also  Divine  worship,  pre 
vailing  amongst  the  inhabitants  of  each  particular  earth. 

3.  I  have  occasionally  discoursed  on  this  subject  with  the 
spirits  of    our  earth,  and  the  result  of  our  conversation  was, 
that  any  man  of  an  enlarged  understanding  may  conclude,  from 
various  considerations,  that  there  are  several  earths,  and  that 
they  are  inhabited  by  men ;  for  it  is  a  suggestion  of  reason, 
that  so  great  material  masses  as  the  planets  are,  some  of  which 
far  exceed  this  earth  in  magnitude,  are  not  empty  masses,  and 
created  only  to  be  conveyed  in  their  revolutions  round  the  sun, 
and  to  shine  with  their  scanty  light  for  the  benefit  of  one  earth, 
but  that  their  use  must  needs  be  more  enlarged  and  distinguished. 
He  who  believes,  as  every  one  ought  to  believe,  that  the  Deity 
created  the  universe  for  no  other  end  than  that  mankind,  and 
thereby  heaven,  might  have  existence,   (for  mankind  is  the 
seminary  of  heaven,)  must  needs  believe  also,  that  wheresoever 
there  is  any  earth,  there  are  likewise  men-inhabitants.     That 
the  planets  which  are  visible  to  our  eyes,  as  being  within  the 
boundaries  of  this  solar  system,  are  earths,  may  appear  mani 
fest  from  this  consideration,  that  they  are  bodies  of  earthly 
matter,  because  they  reflect  the  light  of  the  sun,  and  when 
seen  through  optical  glasses,  they  appear,  not  as  stars  glitter 
ing  by  reason  of  their  flame,  but  as  earths  variegated  by  reason 
of  their  opaque  spots.     The  same  may  further  appear  from  this 
consideration,  that  they,  in  like  manner  as  our  earth,  are  con 
veyed  by  a  progressive  motion  round  the  sun,  in  the  way  of 
the  zodiac,  whence  they  have  their  years,  an£  seasons  of  the 
year,  as  spring,  summer,  autumn,  and  winter;    and  in  like 
manner,  revolve  about  their  own  axis,  whence  they  have  their 
days,  and  times  of  the  day,  as  morning,  mid-day,  evening  and 
night.     Moreover  some  of  them  have  moons,  which  are  called 
satellites,   and  which    perform   their  revolutions   round   their 
central  globes,  as  the  moon  does  round  our  earth.     The  planet 
Saturn  has  besides  a  large  luminous  belt,  as  being  furthest 
distant  from  the  sun,  which  belt  supplies  that  earth  with  much 
light,  although  reflected.    How  is  it  possible  for  any  reasonable 
person,   acquainted  with  these  circumstances,  to   assert  that 
such  bodies  are  void,  and  without  inhabitants? 

4.  Moreover,  in  my  discourse  with  spirits,  I  have  at  such 
times  suggested,  that  it  is  very  credible  that  in  the  universe 

328  ' 


ON   THE    EARTHS    IN   THE    UNIVERSE.  4 7 

there  are  more  earths  thai-  one,  from  this  consideration,  that 
the  starry  heaven  is  so  immense,  and  the  stars  therein  are  so 
innumerable,  each  of  which  in  its  place,  or  in  its  world,  is  a 
sun,  and  like  our  sun,  in  various  magnitude.  Every  considerate 
person  is  led  to  conclude,  that  so  immense  a  whole  must  needs 
be  a  means  to  some  end,  the  ultimate  of  creation,  which  end  is 
the  kingdom  of  heaven,  wherein  the  Divine  [being  or  principle] 
may  dwell  with  angels  and  men  :  for  the  visible  universe,  or  the 
heaven  resplendent  with  stars  so  innumerable,  which  are  so 
many  suns,  is  only  a  means,  or  medium,  for  the  existence  of 
earths,  and  of  men  upon  them,  of  whom  may  be  formed  a 
celestial  kingdom.  From  these  considerations  every  reasonable 
person  must  needs  be  led  to  conceive,  that  so  immense  a  means, 
adapted  to  so  great  an  end,  was  not  constituted  for  a  race  of 
men  from  one  earth  only,  and  for  a  heaven  thence  derived  :  for 
what  would  this  be  to  the  Divine  [being  or  principle]  which  is 
infinite,  and  to  which  thousands,  yea,  ten  thousands  of  earths, 
all  full  of  inhabitants,  are  comparatively  small,  and  scarce  of 
any  amount. 

5.  Moreover,  the  angelic  heaven  is  so  immense,  that  it  cor 
responds  with  all  and  singular  the  things  appertaining  to  man, 
myriads  corresponding  to  every  member  and  organ,  and  to  all 
the  viscera,  and  the  respective  affections  of  each ;  and  it  has 
been  given  to  know,  that  that  heaven,  as  to  all  its  correspon 
dences,  can  by  no  means  exist,  except  by  the  inhabitants  of 
very  many  earths/ 

6.  There  are  spirits  whose  sole  duty  is  to  acquire  to  them 
selves  knowledges,  because  they  are  delighted  only  with  know 
ledges.  These  spirits  are  permitted  to  wander  at  large,  and  even 
to  pass  out  of  this  solar  system  into  others,  and  to  procure  for 
themselves  knowledges.  They  have  declared,  that  there  are  not 
only  earths  inhabited  by  men,  in  this  solar  system,  but  also  out 
of  it  in  the  starry  heaven,  to  an  immense  number.     These  spirits 
are  from  the  planet  Mercury. 

7.  As  to  what  in  general  concerns  the  Divine  worship  of  the 
inhabitants    of  other  earths,    such    amongst  them  as  are  not 
idolaters,  all  acknowledge  the  Lord  to  be  the  only  God;  for 
they  adore  the  Divine  [being  or  principle]  not  as  invisible,  but 
as  visible,  for  this  reason  amongst  others,  because  when  the 
Divine  [being  or  principle]  appears  to  them,  he  appears  in  a 

f  That  heaven  corresponds  to  the  Lord,  and  that  man,  as  to  all  and  singular  the 
things  appertaining  to  him,  corresponds  to  heaven,  and  that  hence  heaven,  before 
the  Lord,  is  a  man  in  a  large  effigy,  and  may  be  called  the  Grand  Man,  n.  2996, 
2998,  3624—3649,  3036—3643,  3741—3745,  4625.  Concerning  the  correspondence 
of  man,  and  of  all  things  appertaining  to  him,  with  the  Grand  Man,  which  is  hea 
ven,  in  general,  from  experience,  u.  3021,  3624—3649,  3741—3751,  3883—3896, 
4039 — 4051,  4218—4228.  4318—4331,  4403—4421,  4527—4533.  4622—4633,  4652— 
46fO,  4791—4805,  4931-4953.  5050—5061,  5171—5189,  5377—5396,  5552—5573 
57  1—5727,  10,030. 

329 


7 11  ON   THE   EARTHS    IN   THE   UNIVERSE. 

human  form,  as  he  also  formerly  appeared  to  Abraham  and 
others  on  this  earth  ;£  and  they  who  adore  the  Divine  [being  or 
principle]  under  a  Human  Form  are  all  accepted  of  the  Lord.h 
They  say  also,  that  no  one  can  rightly  worship  God,  much  less 
be  joined  to  Him,  unless  he  comprehends  Him  by  some  idea,  and 
that  God  cannot  be  comprehended  except  in  a  Human  Form  ; 
and  if  He  be  not  so  comprehended,  the  interior  sight,  which  is 
of  the  thought,  concerning  God,  is  dissipated,  as  the  sight  of 
the  eye  is,  when  looking  upon  the  boundless  universe  ;  and  that 
in  this  case  the  thought  must  needs  sink  into  nature,  and  wor 
ship  nature  instead  of  God. 

8.  When  they  were  told  that  the  Lord  on  our  earth  assumed 
the  human  [nature,]  they  mused  awhile,  and  presently  said, 
that  it  was  done  for  the  salvation  of  the  human  race. 


OF  THE  EARTH  OR  PLANET  MERCURY,  ITS  SPIRITS 
AND  INHABITANTS. 

9.  THAT  the  universal  heaven  resembles  one  man,  who  is 
therefore  called  the  GRAND  MAN,  and  that  all  and  singular  the 
things  appertaining  to  man,  both  his  exteriors  and  interiors, 
correspond  to  that  man  or  heaven,  is  an  arcanum  not  as  yet 
known  in  the  world  ;  but  that  it  is  so,  has  been  abundantly 
proved/    To  constitute  that  Grand  Man,  there  is  need  of  spirits 
from  several  earths,  those  who  come  from  our  earth  into  heaven 
not  being  sufficient  for  this  purpose,  being  respectively  few ; 
and  it  is  provided  of  the  Lord,  that  whensoever  there  is  a  defi 
ciency  in  any  place  as  to  the  quality  or  quantity  of  correspond 
ence,  a  supply  be  instantly  made  from  another  earth,  to  nil  up 
the  deficiency,  that  so  the  proportion  may  be  preserved,  and 
thus  heaven  be  kept  in  due  consistence. 

10.  It  was  also  discovered  to  me  from  heaven,  in  what  re 
lation  to  the  Grand  Man  the  spirits  from  the  planet  Mercury 
stand,  viz.,  that  they  have  relation  to  the  memory,  but  to  the 
memory  of  things  abstracted  from  terrestrial  and  me  rely  material 
objects.     Since  however  it  has  been  granted  to  discourse  with 
them,  and  this  during  several  weeks,  and  to  learn  their  nature 
and  quality,  and  to  observe  how  the  inhabitants  of  that  earth 
are  particularly  circumstanced,  I  shall  adduce  what  has  been 
thus  experimentally  made  known  to  me. 

11.  On  a  time  some  spirits  came  to  me,  and  it  was  declared 

g  That  the  inhabitants  of  all  the  earths  adore  the  Divine  [being  or  principle] 
under  a  Human  Form,  consequently  the  Lord,  n.  8541— 8547,  10J59,  10.736,  10,737, 
10,738.  And  that  they  rejoice  when  they  hear  that  God  was  actually  made  Man,  n. 
9361.  That  it  is  impossible  to  think  of  God  except  in  a  Human  Form,  n.  8705, 
9359.  9972.  That  man  may  worship  and  love  what  he  has  smie  idea  of,  but  not 
what  he  has  no  idea  of,  n.  4733,  5110,  5633,  7211,  9267,  10,067. 

h  That  the  Lord  receives  all  who  are  principled  in  good,  and  who  adore  the 
Divine  [being  or  principle]  under  a  Human  Form,  n.  9359,  7173. 

330 


ON  THE  PLANET  MERCURY.  11 13 

from  heaven,  that  they  were  from  the  earth  which  is  nearest  to 
the  sun,  and  which  in  our  earth  is  known  by  the  name  of  the 
planet  Mercury.  Immediately  on  their  coming,  they  explored 
my  memory  in  search  of  all  that  I  knew  :  (spirits  can  do  this 
most  dexterously,  for  when  they  come  to  man,  they  see  in  his 
memory  all  things  contained  therein).1  During  their  search  after 
various  things,  and  amongst  others,  after  the  cities  and  places 
where  I  had  been,  I  observed  that  they  had  no  inclination  to 
know  any  thing  of  temples,  palaces,  houses,  or  streets,  but 
only  of  those  things  which  I  knew  were  transacted  in  those 
places,  also  of  whatever  related  to  the  rule  and  government 
therein  prevailing,  and  to  the  tempers  and  manners  of  the  in 
habitants,  with  other  things  of  a  similar  nature  :  for  such  things 
cohere  with  places  in  man's  memory ;  wherefore  when  the  places 
are  excited  in  remembrance,  those  things  also  are  brought  to 
view  at  the  same  time.  I  was  much  surprised  to  find  them  of 
such  a  nature  and  quality ;  wherefore  I  asked  them,  why  they 
disregarded  the  magnificence  of  the  places,  and  only  attended 
to  the  things  and  circumstances  connected  therewith.  They 
answered,  because  they  had  no  delight  in  looking  at  things 
material,  corporeal,  and  terrestrial,  but  only  at  things  real: 
hence  it  was  confirmed,  that  the  spirits  of  that  earth,  in  the 
Grand  Man,  have  relation  to  the  memory  of  things  abstracted 
from  what  is  material  and  terrestrial. 

12.  It  was  told  me,  that  such  is  the  life  of  the  inhabitants 
of  that  earth,  viz.  that  they  have  no  concern  about  things  ter 
restrial  and  material,  but  only  about  the  statutes,  laws,  and 
forms  of  government,  which  prevail  among  the  nations  therein  ; 
also  about  the  things  of  heaven,  which  are  innumerable  :  and  I 
was  further  informed,  that  several  of  the  men  of  that  earth 
converse  with  spirits,  and  that  thence  they  have  the  knowledges 
of  spiritual  things,  and  of  the  states  of  life  after  death  ;  and 
thence  also  their  contempt  of  things  corporeal  and  terrestrial ; 
for  they  who  know  of  a  certainty,  and  believe,  that  they  shall 
live  after  death,  are  concerned  about  heavenly  things,  as  being 
eternal  and  happy,  but  not  about  worldly  things,  only  so  far 
as  the  necessities  of  life  require.     Inasmuch  as  the  inhabitants, 
of  the  planet  Mercury  are  of  such  a  nature  and  quality,  there 
fore  also  the  spirits  who  are  from  thence  are  of  a  like  nature 
and  quality.' 

13.  With  what  eagerness  they  inquire  into  and  imbibe  the 
knowledges  of  things,  such  as  appertain  to  the  memory  elevated 
above  the  sensualities  of  the  body,  was  made  manifest  to  me 
from  this  circumstance,  that  when  they  looked  into  those  things 

i  That  spirits  enter  into  all  the  things  of  man's  memory,  n.  2488,  5863,  6192, 
6193,  6198,  6199,  6214.  That  angels  enter  into  the  affections  and  ends,  from  which 
and  for  the  sake  of  which  man  thinks,  wills,  and  acts  in  such  and  such  a  manned, 
in  preference  to  every  other,  n  1317,  1645,  5844. 

331 


13 15  ON    THE    EARTHS    IN    THE    UNIVERSE. 

which  I  knew  respecting  heavenly  subjects,  they  passed  hastily 
through  them  all,  declaring  every  instant  the  nature  and  quality 
of  each  :  for  when  spirits  come  to  man,  they  enter  into  all  his 
memory,  and  excite  thence  whatever  suits  themselves  :  yea, 
what  I  have  often  observed,  they  read  the  things  contained 
therein,  as  out  of  a  book.*  These  spirits  did  this  with  greater 
dexterity  and  expedition,  because  they  did  not  fctop  at  such 
things  as  are  heavy  and  sluggish,  and  which  confine  and  con 
sequently  retard  the  internal  sight,  as  all  terrestrial  and  corporeal 
things  do,  when  regarded  as  ends,  that  is,  when  alone  loved  : 
but  they  looked  into  things  essential :  for  such  things,  which 
are  not  clogged  with  things  terrestrial,elevate  the  mind  upwards, 
whereas  mere  material  things  sink  the  mind  downwards,  and  at 
the  same  time  contract  and  shut  it  up.  Their  eagerness  to 
acquire  knowledges,  and  to  enrich  the  memory,  was  manifest 
also  from  the  following  circumstance  :  on  a  time  whilst  I  was 
writing  somewhat  concerning  things  to  come,  and  they  were  at 
a  distance,  so  that  they  could  not  look  into  those  things  from 
my  memory,  because  I  was  not  willing  to  read  them  in  their 
presence,  they  were  very  indignant,  and  contrary  to  their  usual 
behaviour,  they  were  desirous  to  abuse  me,  saying  that  I  was 
one  of  the  worst  of  men,  with  such  like  indignities  ;  and  that 
they  might  give  proof  of  their  resentment,  they  caused  a  kind 
of  contraction  attended  with  pain  on  the  right  side  of  my 
head  even  to  the  ear  ;  but  these  things  did  not  hurt  me  :  never 
theless,  in  consequence  of  having  done  evil,  they  .removed 
themselves  to  a  yet  greater  distance,  but  presently  they  stood 
still  again,  desirous  to  know  what  I  had  written  :  such  is  their 
eager  thirst  after  knowledges. 

14.  The  spirits  of  Mercury,  above  all  other  spirits,  possess 
the  knowledges  of  things,  as  well  respecting  this  solar  system, 
as  respecting  the  earths  which  are  in  the  starry  heaven  ;   and 
what  they  have  once  acquired  to  themselves,  that  they  retain, 
and  also  recollect  it  as  often  as  anything  similar  occurs.     Hence 
also  it  may  appear  manifest,  that  spirits  have  memory,  and  that 
it  is  much  more  perfect  than  the  memory  of  men  ;  ami  further, 

^that  what  they  hear,  see,  and  perceive,  they  retain,  and   espe- 

'cially  such  things  as  delight  them,  as  these  spirits  are  delighted 

with  knowledges;  for  whatever  things  cause  delight,  and  affect 

the  love,  these  flow  in  as  it  were  spontaneously,  and  remain  ; 

other  things  do  not  enter,  but  only  touch  the  surface  and  |>a>s  by. 

15.  When  the  spirits   of  Mercury   come  to  other  societies, 
they  explore  and  collect  from  them  what  they  know,  and  then 
they  depart ;  for  such  communication  is  granted  annmg.st  spirits 
and  especially  amongst  angels,  that  when  they  are  in  a  society, 

k  That  tfie  spirits  who   are   attendant  on   man,  are  in  possession  oi  all  things 
appertaining  to  his  memory,  n.  5853.  5857,  5859,  58M. 

332 


ON  THE  PLANET  MERCUKY  15 20 

if  they  are  accepted  and  loved,  all  things  which  they  know  are 
communicated.1 

16.  In  consequence  of  their  knowledges,  the  spirits  of  Mer 
cury  have  an  extraordinary  degree  of  haughtiness ;  wherefore 
they  are  given  to  understand,  that  although  they  know  innu 
merable  firings,  yet  there  are  infinite  things  which  they  do  not 
know  ;  and  that  if  their  knowledges  should  increase  to  eternity, 
the  notice  even  of  all  general  or  common  things  would  still  be 
unattainable.     They  are  told  likewise  of  their  haughtiness  and 
high-mindedness,  and  how  unbecoming  such  a  temper  is  ;  but 
on  such  occasions  they  reply,  that  it  is  not  haughtiness,  but 
only  a  glorying  by  reason  of  the  faculty  of  their  memory.;  thus 
they  have  the  art  of  exculpating  themselves,  and  excusing  their 
foibles. 

17.  They  are  averse  to  discourse  consisting  of  vocal  expres 
sions,  because  it  is  material ;  wherefore  when  I  conversed  with 
them  without   intermediate  spirits,  I  could  only  do  it  by  a 
species  of  active  thought.  Their  memory,  as  consisting  of  things 
not  of  images  purely  material,  affords  a  nearer  supply  of  its 
objects  to  the  thinking  principle  ;  for  the  thinking  principle, 
which  is  above  the  imagination,  requires  for  its  objects  things 
abstracted  from  material.     But  notwithstanding  this,  the  spirits 
of  Mercury  are  little  distinguished  for  their  judgment,  having 
no  delight  in  the  exercise  of  that  faculty,  and  the  deducing  of 
conclusions  from  knowledges  ;  for  bare  knowledges  alone  are 
the  things  which  give  them  pleasure. 

18.  They  were  questioned,  whether  they  proposed  to  them 
selves  any  use  from  their  knowledges  ;  and  at  the  same  time  it 
was  represented  to  them,  that  it  is  not  enough  to  be  delighted 
with  knowledges,  because  knowledges  have  respect  to  uses,  and 
uses  ought  to  be  the  ends  of  knowledges ;  from  knowledges 
alone  no  use  results  to  them,  but  to  others  with  whom  they  are 
disposed  to  communicate  their  knowledges  ;  and  that  it  is  very 
inexpedient  for  any  one,  who  wishes  "io  become  wise,  to  rest 
satisfied  with  mere  knowledges,  these  being  only  administering 
causes,  intended  to  be  subservient  to  the  investigation  of  things 
appertaining  to  life  :  but  they  replied,  that  they  were  delighted 
with  knowledges,  and  that  knowledges  to  them  are  uses. 

19.  Some  of  them  are  also  unwilling  to  appear  as  men,  like 
the  spirits  of  other  earths,  and  would  rather  appear  as  crystal 
line  globes ;  the  reason  why  they  are  desirous  to  appear  so, 
although  they  do  not  appear  so,  is,  because  the  knowledges  of 
things  immaterial  are  represented  in  another  life  by  crystals. 

20.  The  spirits  of  Mercury  differ  totally  from  the  spirits  of 

1  That  in  the  heavens  there  is  given  a  communication  of  all  good  things,  inas 
much  as  it  is  the  property  of  heavenly  love  to  communicate  all  its  possessions  with 
others  ;  and  that  hence  the  angels  derive  wisdom  and  happiness,  n.  549,  550, 139J, 
1391,  1399,  10.130,  10,723. 

333 


20 23  ON   THE   EARTHS    IN   THE    UNIVERSE. 

our  earth,  for  the  spirits  of  our  earth  have  not  so  much  concern 
about  immaterial  things,  but  about  worldly,  corporeal,  and  ter 
restrial  things,  which  are  material ;  wherefore  the  spirits  of 
Mercury  cannot  abide  together  with  the  spirits  of  our  earth,  and 
of  consequence,  wheresoever  they  meet  them,  they  fly  away  : 
for  the  spiritual  spheres,  which  are  exhaled  from  each,  are  al 
together  contrary  the  one  to  the  other.  The  spirits  of  Mercury 
have  a  common  saying,  that  they  have  no  inclination  to  look  at 
a  sheath,  but  at  things  stripped  of  their  sheath,  that  is,  at 
interior  things. 

21.  On    a    time  there  appeared  a  whitish    colored  flame, 
which  burnt  briskly,  and  this  for  nearly  an  hour.     That  flame 
signified  the  approach  of  spirits  of  Mercury,  who  for  penetra 
tion,  thought,  and  speech,  were  more  prompt  than  the  former 
spirits.     When  they  were  come,  they  instantly  ran  through  the 
things  contained  in  my  memory,  but  I  could  not  perceive  what 
observations  they  made,  by  reason  of  their  promptitude.     I 
heard  them  afterwards  express  the  nature  and  quality  of  some 
particulars  ;  in  respect  to  what  I  had  seen  in  the  heavens  and 
in  the  world  of  spirits,  they  said  that  they  knew  those  things 
before.     I  perceived  that  a  multitude   of  spirits  consociated 
with  them  was  behind,  a  little  to  the  left  in  the  plane  of  the 
occiput. 

22.  At  another  time  I  saw  a  multitude  of  such  spirits,  but 
at  some  distance  from  me,  in  front  a  little  to  the  right,  and 
thence  they  discoursed  with  me,  but  by  means  of  intermediate 
spirits  ;  lor  their  speech  was  as  quick  as  thought,  which  does 
not  fall  into  human  speech,  but  by  means  of  other  spirits  ;  and 
what  surprised  me,  they  spake  not  singly,  but  in  a  volume  to 
gether  \vulumatim],  and  yet  readily  and  rapidly.   Their  speech 
appeared  undulatory,  in  consequence  of  the  numbers  who  spake 
at  the  same  time,  and  what  is  remarkable,  it  was  conveyed  to 
wards  my  left  eye,  although  they  were  to  the  right.  The  reason 
was,  because  the  left  eye  corresponds   to  the  knowledges  of 
things  abstracted  from  what  is  material,  consequently  to  such 
things  as  appertain  to  intelligence  :  whereas  the  right  eye  cor 
responds  to  such  things  as  appertain  to  wisdom.1"     They  like 
wise  perceived  and  judged  of  what  they  heard  with  the  same 
promptitude  with  which  they  discoursed,  saying  of  such  a  thing 
that  it  was  so,  and  of  such  a  thing  that  it  was  not  so ;  their 
judgment  was  as  it  were  instantaneous. 

23.  There  was  a  spirit  from  another  earth,  who  was  well  quali 
fied  to  discourse  with  them,being  a  quick  and  ready  speaker,but 

m  That  the  eye  corresponds  to  the  understanding,  because  the  understanding  ia 
internal  sight,  and  the  sight  of  things  immaterial,  n.  2701,  4410,  4526,  9051, 10,569. 
That  the  sight  of  the  left  eye  corresponds  to  truths,  consequently  to  intelligence ; 
and  the  sight  of  the  right  eye  corresponds  to  the  goods  of  truth,  consequently  to 
wisdom,  n.  4410 
334 


OF  THE  PLANET  MERCURY.  23 25 

who  affected  elegance  in  his  discourse.  They  instantly  decided 
on  whatever  he  spake,  saying  of  this,  that  it  was  too  elegant ;  of 
that,  that  it  was  too  polished  :  so  that  the  sole  thing  they 
attended  to  was,  whether  they  could  hear  anything  from  him 
which  they  had  never  known  before,  rejecting  thus  the  things 
which  were  as  shades  to  the  substance  of  the  discourse,  as  all 
affectations  of  elegance  and  erudition  especially  are  ;  for  these 
hide  real  things,  and  instead  thereof  present  expressions,  which 
are  only  material  forms  of  things  ;  for  the  speaker  keeps  the 
attention  fixed  herein,  and  is  desirous  that  his  expressions  should 
be  regarded  more  than  the  meaning  of  them,  whereby  the  ears 
are  more  affected  than  the  minds  of  the  audience. 

24.  The  spirits  of  the  earth  Mercury  do  not  abide  long  in 
one  place,  or  within  companies  of  the  spirits  of  one  world,  but 
wander  through  the  universe.    The  reason  is,  because  they  have 
relation  to  the  memory  of  things,  which  memory  must  be  con 
tinually  stored  with  fresh  supplies  ;  hence  it  is  granted  them  to 
wander  about, and  to  acquire  to  themselves  knowledges  in  every 
place.     During  their  sojourning  in  this  manner,  if  they  meet 
with  spirits  who  love  material  things,  that  is,  things  corporeal 
and  terrestrial, they  avoid  their  company,and  betake  themselves 
where  such  things  are  no  subjects  of  discourse.     Hence  it  may 
appear,  that  their  mind  is  elevated  above  things  of  sense,  and 
thus  that  they  are  in  an  interior  luminous  principle.   This  was 
also  given  me  actually  to  perceive,  whilst  they  were  near  me, 
and  discoursed  with  me :  1  observed  at  such  times,  that  I  was 
withdrawn  from  things  of  sense,  insomuch  that  the  luminous 
principle  of  external  vision  began  to  grow  dull  and  obscure. 

25.  The  spirits  of  that  earth  go  in  companies  and  phalanxes, 
and  when  assembled  together,  they  form  as  it  were  a  globe; 
thus  they  are  joined  together  by  the  Lord,  that  they  may  act 
in  unity,  and  that  the  knowledges  of  each  may  be  communi 
cated  with  all,  and  the  knowledges  of  all  with  each,  as  is  the 
case  in  heaven.1     That  they  wander  through  the  universe  to 
acquire  the  knowledges  of  things,   appeared  to  me  also  from 
this  circumstance,  that  once,  when  they  appeared  very  remote 
from  me,  they  discoursed  with  me  thence,  and  said,  that  they 
were  then  gathered  together,  and  journeying  out  of  the  sphere 
of  this  world  into  the  starry  heaven,  where  they  knew   such 
spirits  existed  as  had  no  concern  about  terrestrial  and  corporeal 
things,  but  only  about  things  elevated  above  them,  and  that 
they  were  desirous  to  associate  with  those  spirits.    It  was  given 
to  understand,  that  they  themselves  do  not  know  whither  they 
are  journeying,  but  that  they  are  led  by  the  Divine  guidance 
to  those  places  where  they  may  be  instructed  concerning  such 
things  as  they  are  yet  unacquainted  with,  and  which  agree  with 
the  knowledges  that  they  have  already.   It  was  given  to  under 
stand  further,  that  they  do  not  know  how  to  find  the  companies 

335 


$5 28  ON    THE    EARTHS    IN    THE    UNIVERSE. 

with  whom  they  are  joined  together,  and  that  this  also  is  of 
Divine  direction. 

26.  In  consequence  of  their  thus  journeying  through    the 
universe,  and  thereby  being  enabled  to  know  more  than  others 
respecting  the  worlds  and  earths  out  of  the  sphere  of  our  solar 
system,  f  have  also  discoursed  with  them  on  this  subject.    They 
said  that  in  the  universe  there  are  very  many  earths  inhabited 
by  men  ;  and  that  they  wonder  how  any  should  suppose  (whom 
they  called  men  of  little  judgment),  that  the   heaven    of  the 
Omnipotent  God  consisted  only  of  spirits  and  angels  who  come 
from  one  earth,  when  these  comparatively  are  so  few,   that  in 
respect  of  the  Omnipotence  of  God  they  are  scarce  anything, 
nor  would  it  alter  the  case  even  supposing  there  were  myriads 
of  worlds,  and  myriads  of  earths.     They  declared  moreover,  that 
they  knew  there  were  earths  existing  in   the   universe   to   the 
number  of  some  hundred  thousands  and  upwards  ;  and  yet  what 
is  this  to  the  Divine  [being  or  principle]  who  is  Infinite  ? 

27.  The  spirits  of  Mercury,  who  were   attendant   upon    me 
whilst  I  was  writing  and  explaining  the  Word  as  to  its  internal 
sense,  and  who  perceived  what  I  wrote,  said  that  the  things 
which  I  wrote  were  very  gross  \admodum  crassa]  and  that  almost 
all  the  expressions  appeared  as  material ;  but  it  was  given  to 
reply,  that  to  the  men  of  our  earth  what  was  written  seemed 
subtle  and  elevated,  and  many   things  incomprehensible.     I 
added,  that  several  on  this  earth  do  not  know  that  it  is  the 
internal  man  which  acts  on  the  external,  and  causes  the  external 
to  live  ;  and  that  they  persuade  themselves  from  the  fallacies  oi 
the  senses  that  the   body  has  life,   and  that   in   consequence 
thereof,  such  as  are  wicked  and  unbelieving  entertain  doubts 
respecting  a  life  after  death  ;  also,  that  the  [part  or  principle] 
of  man  which  is  to  live  after  death  is  not  by  them  called  spirit, 
but  soul ;  and  that  they  dispute  what  soul  is,  and  where  is  its 
abode,  and  believe  that  the  material  body,  although   dispersed 
throughout  the  atmosphere,  is  to  be  joined  again  to  it,  in  order 
that  man  may  live  as  man  ;  with  many  other  things  of  a  like 
nature.     The  spirits  of  Mercury,  on  hearing  these  things,  asked, 
whether  such  men  could  become  angels  ;  and  it  was  given   to 
answer,  that  those  become  angels  who  have  lived  in  the  good  of 
faith  and  charity,  and  that  then  they  are  no  longer  in  external 
and  material  things,  but  in  internal  and  spiritual  ;   and   when 
they  come  into  that  state,  that  they  are  in  a  light  superior  to 
that  in  which  the  spirits  from  Mercury  are.     To  convince  them 
that  it  was  so,  an  angel  was  allowed  to  discourse  with  them, 
who  had  come  into  heaven  from  our  earth,  having  lived  in  the 
good  of  faith  and  charity,  concerning  whom  more  will  be  said 
presently. 

28.  Un  another  occasion,  there  was  sent  me  by  the   spirits 
of  Mercury  a  long  piece  of  paper,  of  an  irregular  shape,    con- 

336 


ON  THE  PLANET  MERCURY.  28 31 

sisting  of  several  pieces  pasted  together,  which  appeared  as  if 
covered  with  print,  like  our  printed  books.  I  asked  whether 
they  had  the  art  of  printing  amongst  them  ;  but  they  said  they 
had  not,  nevertheless  they  knew  that  on  our  earth  we  had  such 
printed  papers.  They  had  no  inclination  to  say  more  ;  but  I 
perceived  that  they  thought  that  knowledges  with  us  were  upon 
our  paper,  and  not  so  much  in  our  understandings,  thus  in  a 
sneering  way  insinuating,  that  our  papers  knew  more  than  wo 
ourselves  did  ;  they  were  instructed,  however,  how  the  real  case 
was  in  this  respect.  After  some  time  they  returned,  and  sent 
me  another  paper,  which  appeared  also  printed  like  the  former, 
but  not  so  pasted  together  and  irregular,  but  neat  and  hand 
some.  They  said,  that  they  were  further  informed,  that  in  our 
earth  there  are  such  papers,  and  books  made  of  them. 

29.  From  the  above  account  it  appears  manifest,  that  spirits 
retain  in  the  memory  what  they  see  and  hear  in  another  life, 
and  that  they  are  capable  of  being  instructed  alike  as  when  they 
were  men  in  the  world,  consequently   of  being  instructed  in 
things  appertaining  to  faith,  arid  thereby  of  being  perfected. 
In  proportion  as  spirits  and  angels  are  of  a  more  interior  cha 
racter  and  quality,  in  the  same  proportion  they  receive  instruc 
tion  more  readily,  and  in  a  greater  fulness,  and  retain  it  more 
perfectly :   and  inasmuch  as  this  faculty  abides  forever,  it  is 
evident  that  they  are  continually  advancing  in  wisdom.    With 
the  spirits  of  Mercury  there  is  a  constant  growth  in  the  science 
of  things,  but  not  in  wisdom  thence  derived,  because  they  love 
knowledges,  which  are  means,  but  not  uses  which  are  ends. 

30.  The  particular  genius  and  character  of  the  spirits  who 
are  from  the  planet  Mercury,  may  still  further  appear  from  the 
following  account.     It  is  to  be  observed,   that  all  spirits  and 
angels  whatsoever  were  once  men ;  for  the  human  race  is  the 
seminary  of  heaven ;  also  that  the  spirits  are  altogether  such,  aa 
to  affections  and  inclinations,  as  they  were  during  their  life  in 
the  world  whilst  men  ;   for  every  one's  life  follows  him  into 
another  world.11     This  being  the  case,  the  genius  and  character 
of  the  men  of  every  earth  may  be  known  from  the  genius  and 
character  of  the  spirits  who  come  from  thence. 

31.  Inasmuch  as  the  spirits  of  Mercury  in  the  Grand  Man 
have  relation  to  the  memory  of  things  abstracted  from  what  is 
material,  therefore  when  any  one  discourses  with  them  concern 
ing  things  terrestrial,  corporeal,  and  merely  worldly,  they  are 
altogether  unwilling  to  hear  him ;  and  if  they  are  forced  to 
hear,  they  transmute  the  things  spoken  of  into  other  things,  and 

n  That  every  one's  life  remains  with  him  and  follows  him  after  death,  n.  4227, 
7440.  That  the  externals  of  life  are  kept  closed  after  death,  and  the  internals 
opened,  n.  4314,  5128,  6495.  That  then  all  and  singular  the  things  of  thought  are 
made  manifest,  n.  4633,  5128. 

[22]  337 


31 34:  ON    THE    EARTHS    IN    THE    UNIVERSE. 

for  the  most  part  into  things  contrary,  that  they  may  avoid 
attending  to  them. 

32.  Tiiat  I  might  be  fully  convinced  of  this  their  particular 
genius  and  character,  it  was  allowed  to  represent  to  them  mea 
dows,  fallow  lands,  gardens,  woods,  and  rivers  (to  represent  such 
things  is  imaginatively  to  exhibit  them  before  another,  in  which 
case,  in  another  world,  they  appear  to  the  life) ;   but  they  in 
stantly  transmuted  them,  obscuring  the  meadows  and  fallow 
fields,  and  by  representations  tilling  them  with  snakes.     The 
rivers  they  made  black,  so  that  the  water  no  longer  appeared 
iimpid.     When  I  asked  them  why  they  did  so,  they  said  that 
they  ha<J  no  inclination  to  think  of  such  things,  but  of  things 
real,  which  are  the  knowledges  of  things  abstracted  from  what 
is  terrestrial,  especially  of  such  things  as  exist  in  the  heavens. 

33.  Afterwards  I  represented  to  them  birds  of  different  sizes, 
both  large  and  small,  such  as  exist  on  our  earth ;  for  in  another 
life  such  things  may  be  represented  to  the  life.    When  they  saw 
the  birds  represented,  they  were  disposed  at  first  to  change  them, 
but  afterwards  they  were  delighted  with  them  and  seemed  satis- 
lied  ;  the  reason  was,  because  birds  signify  the  knowledges  of 
things,  and  the  perception  of  this  signification  flowed  in  also 
at  that  instant;0  thus  they  desisted  from  transmuting  them,  and 
thereby  from  averting  the  ideas  of  their  memory.    Afterwards 
it  was  allowed  to  represent  before  them  a  most  pleasant  garden 
full  of  lamps  and  lights  ;  instantly  they  paused,  and  their  atten 
tion  was  fixed,  by  reason  that  lamps  with  lights  signify  truths 
which  are  lucid  by  virtue  of  good. P    Hence  it  was  made  mani 
fest  that  their  attention  might  be  fixed  in  viewing  things  mate 
rial,  if  the  signification  of  those  things  in  a  spiritual  sense  was 
but  insinuated  at  the  same  time ;  for  the  things  appertaining 
to  such  spiritual  sense  are  not  so  abstracted  from  things  mate 
rial,  being  representative  thereof. 

o-i.  M<>rever  I  discoursed  with  them  concerning  sheep  and 
lambs,  but  they  were  not  disposed  to  hear  of  such  things, 
because  they  were  perceived  by  them  as  things  terrestrial.  The 
reason  was,  because  they  did  not  understand  what  innocence 
is,  which  lambs  signify,  as  was  perceivable  from  this  circum 
stance,  that  when  I  told  them  that  lambs,  represented  in  hea 
ven,  signify  innocence,q  they  immediately  said  that  they  did 
not  know  what  innocence  was,  but  only  knew  it  as  to  the  name  ; 
and  this  was,  because  they  are  affected  only  with  knowledges, 

o  That  birds  signify  things  rational,  things  intellectual,  thoughts,  ideas,  and 
knowledges,  n.  40,  745,  776,  778,  866,  988.  993,  5149,  7441.  And  this  with  a  vari 
ety  according  to  the  genera  and  species  of  birds,  n.  3219. 

P  That  lamps  with  lights  signify  truths  which  are  lucid  by  virtue  of  good,  n. 
4638,9548,9783. 

q  That  lambs  in  heaven,  and  in  the  Word,  signify  innocence,  u.  3994,  7840, 
10,132. 
338 


ON  THE  PLANET  MERCURY.  34 37 

and  not  with  uses,  which  are  the  ends  ol  knowledges,  conse 
quently  they  cannot  know,  from  internal  perception,  what  in 
nocence  is. 

35.  Some  of  the  spirits  of  the  earth  Mercury  on  a  time  came 
to  me,  being  sent  by  others,  with  intent  to  learn  what  I  was 
employed  about,  to  whom  one  of  the  spirits  of  our  earth  said, 
that  they  might  tell  those  who  sent  them  not  to  speak  any 
thing  but  what  was  true,  and  not,  according  to  their  usual 
practice,  suggest  things  opposite  to  what  they  are  questioned 
about ;  for  if  any  of  the  spirits  of  our  earth  were  to  do  so,  they 
would  be  chastised  for  it.  But  immediately  the  company  which 
was  at  a  distance,  from  which  those  spirits  were  sent,  made 
answer,  that  if  they  must  be  chastised  on  that  account,  they 
must  all  be  chastised,  inasmuch  as  by  reason  of  acquired  habit 
they  could  not  do  otherwise.  They  added,  that  when  they  die 
course  with  the  men  of  their  own  earth,  they  also  do  BO,  but 
this  not  with  any  intention  of  deceiving,  but  to  inspire  a  desire 
of  knowledge ;  for  when  they  suggest  things  opposite,  and 
conceal  things  in  a  certain  manner,  then  a  desire  of  knowledge 
is  excited,  and  thereby  from  an  earnestness  to  search  out  and 
discover  those  things,  the  memory  is  perfected.  I  also  dis 
coursed  with  them  at  another  time  on  the  same  subject,  and 
because  I  knew  that  they  conversed  with  the  men  of  their  earth, 
1  asked  them  in  what  manner  they  instruct  their  inhabitants. 
They  said  that  they  do  not  instruct  them  as  to  all  particulars 
in  relation  to  the  subject  matter  of  instruction,  but  still  insinuate 
some  perception  thereof,  that  thus  a  desire  of  examining  and 
acquiring  the  knowledge  of  it  may  be  excited  and  cherished ; 
which  desire  would  die  away,  in  case  they  fully  explained  all 
particulars.  They  added,  that  they  suggest  objections  of  things 
opposite  also,  for  this  reason,  that  the  truth  afterwards  may 
appear  more  striking  ;  for  all  truth  is  made  manifest  by  relation 
to  its  opposites. 

36.  It  is  their  constant  custom  not  to  declare  to  another 
what  they  know,  but  still  they  desire  to  learn  from  all  others 
what  is  known  to  them  :  nevertheless,  with  their  own  society 
they  communicate  all  things,  insomuch  that  what  one  knows 
all  know,  and  what  all  know  each  one  knows  in  that  society.1 

37.  Inasmuch  as  the  spirits  of  Mercury  abound  with  know 
ledges,  they  are  principled  in  a  species  of  haughtiness ;  hence 
they  imagine  that  they  know  so  much,  that  it  is  almost  impos 
sible  to  know  more.  But  it  has  been  told  them  by  the  spirits  of 
our  earth,  that  their  knowledge  is  not  so  extensive  as  they 
imagine,  but  comparatively  scanty,  and  that  the  things  which 
they  do  not  know  are  infinite  in  respect  to  what  they  do  know, 
and  as  the  waters  of  the  largest  ocean  compared  with  the  -vaters 
of  a  very  small  fountain ;  and  further,  that  the  first  step  in  the 
ladder  of  wisdom  is  to  know,  acknowledge,  and  perceive  that 

339 


3?,  38  ON    THE    EARTHS    IN    THE    UNIVERSE. 

what  is  known  is  little  and  scarce  anything  in  comparison  with 
what  is  unknown.  To  convince  them  that  this  is  the  case,  it 
was  granted,  that  a  certain  angelic  spirit  should  discourse  with 
them,  and  should  tell  them  in  general  what  they  knew,  and 
what  they  did  not  know,  and  that  there  were  infinite  things 
which  they  did  not  know,  also  that  eternity  would  not  suffice 
for  their  acquiring  even  a  general  knowledge  of  things  :  he  dis 
coursed  by  angelic  ideas  much  more  readily  than  they  did.  and 
because  he  discovered  to  them  what  they  knew,  and  what  they 
did  not  know,  they  were  struck  with  amazement.  Afterwards 
I  saw  another  angel  discoursing  with  them  ;  he  appeared  in  some 
altitude  to  the  right ;  he  was  from  our  earth,  and  enumerated 
very  many  things  which  they  did  not  know  ;  afterwards  he  dis 
coursed  with  them  by  changes  of  state,  which  they  said  they 
did  not  understand ;  then  he  told  them  that  every  change  of 
state  contains  infinite  things,  as  did  also  every  smallest  part  of 
8iich  change.  "When  they  heard  these  things,  inasmuch  as  they 
had  been  puffed  up  with  self-conceit  by  reason  of  their  know 
ledges,  they  began  to  humble  themselves  :  their  humiliation  was 
represented  by  the  sinking  downwards  of  their  volume  [iiolumi- 
nis\  ;  (for  that  company  then  appeared  as  a  volume,  in  front  at 
a  distance  towards  the  left,  in  the  plane  of  the  region  below  the 
navel,)  but  the  volume  appeared  as  it  were  hollowed  in  the 
middle,  and  elevated  on  the  sides  ;  a  reciprocal  moving  was  also 
observed  therein.  They  were  likewise  given  to  understand  what 
that  signified,  viz.  what  they  thought  in  their  humiliation,  and 
that  they  who  appeared  elevated  on  the  sides  were  not  as  yet 
in  any  humilation.  Then  I  saw  that  the  volume  was  separated, 
and  that  they  who  were  not  in  humiliation  were  remanded  back 
towards  their  orb,  the  rest  remaining  where  they  were. 

38.  On  a  time  the  spirits  of  Mercury  came  to  a  certain  spirit 
from  our  earth  who,  during  his  abode  in  the  world,  had  been 
most  distinguished  for  his  great  learning,  (it  was  Christian 
Wolf,)  desiring  to  receive  information  from  him  on  various 
subjects ;  but  when  they  perceived  that  what  he  said  was  not 
elevated  above  the  sensual  things  of  the  natural  man,  inasmuch 
as  in  his  discourse  his  thoughts  were  intent  on  fame  and  hono 
rary  distinction,  and  he  was  desirous,  as  in  the  world,  (for  in 
another  life  every  one  is  like  his  former  self.)  to  connect  various 
things  into  series,  and  from  those  series  again  and  continually 
to  form  other  conclusions,  and  thus  to  construct  a  chain  of 
several  consequences  and  deductions  grounded  therein,  which 
they  did  not  see  or  acknowledge  to  be  true,  and  which  there 
fore  they  declared  to  be  chains  which  neither  cohered  in  them 
selves,  nor  with  the  conclusions,  calling  them  obscurity  grounded 
in  authority  [obscurum  auctoritatis] ;  they  then  desisted  from 
asking  him  further  questions,  inquiring  only,  how  this  /*  called^ 
and  I  tow  that  j  aid  whereas  he  answered  these  inquiries  also 
340 


OF   THE   PLANET   MEKCUKY  38 

by  material  ideas,  and  by  no  spiritual  ones,  they  retired  from 
him;  for  every  one,  in  another  life,  discourses  spiritually,  or 
by  spiritual  ideas,  only  so  far  as  he  had  believed  on  God  during 
his  abode  in  the  world,  and  materially,  so  far  as  he  had  not  be 
lieved  on  God.  An  occasion  here  offering  itself,  it  may  be 
expedient  to  mention  how  it  fares  in  another  life  with  the  learned 
who  imbibe  intelligence  from  their  own  meditation,  kindled 
with  the  love  of  knowing  truths,  for  the  sake  of  truths,  thus  for 
the  sake  of  uses  abstracted  from  worldly  considerations,  and 
how  with  those  who  imbibe  intelligence  from  others,  without 
any  meditation  of  their  own,  as  is  the  common  case  with  such 
as  desire  to  know  truths  solely  for  reputation's  sake,  that  they 
may  be  accounted  learned,  and  thereby  attain  worldly  honor 
or  gain,  thus  who  desire  to  know  truth,  not  for  the  sake  of 
uses  abstracted  from  worldly  considerations  :  concerning  such, 
it  is  allowed  to  relate  the  following  experience.  There  was  per 
ceived  on  a  time  somewhat  noisy,  or  sonorous  [sonorum 
quoddam,~\  penetrating  from  beneath,  near  the  left  side  even  to 
the  left  ear.  I  observed  that  they  were  spirits,  who  there  at 
tempted  to  force  a  way  ;  but  of  what  sort  they  were  I  could  not 
know.  However,  when  they  had  forced  a  way,  they  spake  with 
me,  saying  that  they  were  logicians  and  metaphysicians,  and 
that  they  had  immersed  their  thoughts  in  the  sciences  of  logic 
and  metaphysics,  with  no  other  end  than  to  acquire  the  character 
of  being  learned,  and  thus  to  be  advanced  to  honor  and  emolu 
rnent,  lamenting  that  they  now  led  a  miserable  life  in  conse 
quence  of  applying  to  those  sciences  with  no  other  end,  and 
thus  not  having  cultivated  thereby  their  rational  principle  ; 
their  speech  was  slow,  and  of  a  mute  tone  [mute  sonans.]  In 
the  mean  time  there  were  two  discoursing  with  each  other  above 
my  head,  and  on  inquiring  who  they  were,  it  was  said  that  one 
of  them  was  a  most  distinguished  character  in  the  learned 
world,  and  it  was  given  me  to  believe  that  it  was  Aristotle. 
Who  the  other  was,  remained  untold.  The  former  was  then  let 
into  the  state  in  which  he  was  during  his  life  in  the  world  ;  for 
every  one  may  easily  be  let  into  the  state  of  his  life  which  he 
had  in  the  world,  inasmuch  as  he  has  with  him  every  state  of 
his  former  life :  but,  what  surprised  me,  he  applied  himself  to 
the  right  ear,  and  there  spake,  but  in  a  hoarse  tone  of  voice, 
yet  with  sound  sense.  From  the  purport  of  his  discourse  I  per 
ceived,  that  he  was  altogether  of  a  different  genius  and  temper 
from  those  schoolmen  who  first  ascended,  in  that  he  wrote  from 
a  ground  of  thought  and  discernment  in  himself,  and  thence 
produced  his  philosophical  discoveries  :  so  that  the  terms  which 
he  invented,  and  which  he  imposed  on  speculative  subjects, 
were  forms  of  expression  by  which  he  described  interior  things; 
also  that  he  was  excited  to  auch  pursuits  by  a  delight  of  the 
affection,  and  by  a  desire  oJ  knowing  the  things  appertaining 


38  ON  THK  KAirnis  IN  TUK  UNIVERSE. 

to  the  thinking  and  intellectual  faculties,  and  that  he  followed 
obediently  whatever  his  spirit  had  dictated;  wherefore  he  applied 
himself  to  the  right  ear,  contrary  to  the  custom  of  his  followers, 
who  are  called  schoolmen,  and  who  do  not  go  from  thought 
to  terms,  but  from  terms  to  thoughts,  thus  in  a  contrary  way  ; 
and  several  of  them  do  not  even  proceed  to  thoughts,  hut  stick 
solely  in  terms,  which  if  they  apply,  it  is  to  confirm  whatever 
they  desire,  and  to  impose  on  false  principles  an  appearance  of 
truth  according  to  their  eagerness  to  persuade  others.  Hence 
philosophical  investigations  lead  them  rather  to  folly  than  to 
wisdom  ;  and  hence  they  have  darkness  instead  of  light.  After 
wards  I  discoursed  with  him  concerning  the  analytic  science, 
observing,  that  a  child,  in  half  an  hour's  conversation,  speaks 
more  philosophically,  analytically,  and  logically,  than  would 
be  in  his  power  to  describe  by  a  volume,  inasmuch  as  all  things 
appertaining  to  thought,  and  to  human  speech  thence  derived, 
are  analytical,  the  laws  whereof  are  from  the  spiritual  world  ; 
and  he  who  desires  to  think  artificially  from  terms,  is  not  unlike 
a  dancer,  who  would  learn  to  dance  by  the  science  of  the  mov 
ing  fibres  and  muscles,  in  which  science,  if  he  should  fix  his 
mind  whilst  he  is  dancing,  it  would  be  almost  impossible  for 
him  to  move  a  foot ;  and  yet  without  that  science,  he  moves  all 
the  moving  fibres  throughout  the  whole  body,  and  in  subordi 
nation  thereto  he  moves  the  lungs,  the  diaphragm,  the  sides, 
the  arms,  the  neck,  and  other  organs  of  the  body,  to  describe 
all  which  would  require  many  volumes ;  and  the  case  is  exactly 
similar  with  those  who  are  desirous  to  think  from  terms.  He 
approved  of  these  observations,  and  said,  that  to  learn  to  think 
in  that  way  is  proceeding  in  an  inverted  order :  adding  if  any 
one  will  be  so  silly,  let  him  so  proceed  ;  but  let  the  thoughts 
be  grounded  in  use,  and  flow  from  an  interior  principle.  He 
next  showed  me,  what  idea  he  had  conceived  of  the  Supreme 
Deity,  viz.  that  he  had  represented  Him  to  his  mind  as  having 
a  human  face,  and  encompassed  about  the  head  with  a  radiant 
circle ;  and  that  now  he  knew  that  the  Lord  is  Himself  that 
Man,  and,  that  the  radiant  circle  is  the  Divine  principle  proceed 
ing  from  Him,  which  not  only  flows  into  heaven,  but  also  into 
the  universe,  disposing  and  ruling  all  things  therein.  He  added, 
Whosoever  disposes  and  rules  heaven,  he  also  disposes  and  rules 
the  universe,  because  the  one  cannot  be  separated  from  the 
other:  he  also  said  that  he  believed  only  in  one  God,  whose 
attributes  and  qualities  were  distinguished  by  a  variety  of  names, 
and  that  these  names  were  by  others  worshiped  as  so  many 
gods.  There  appeared  to  me  a  woman,  who  stretched  out  her 
hand,  desiring  to  stroke  my  cheek,  at  which,  when  I  expressed 
my  surprise,  he  said  that  whilst  he  was  in  the  world  such  a 
woman  had  often  appeared  to  him,  as  it  were  stroking  his 
cheek,  and  that  her  hand  was  beautiful.  The  angelic  spirits 
342 


OF  THE  PLANET  MERCURY.  38 40 

said  that  such  women  sometimes  appeared  to  the  ancients,  and 
were  by  them  called  Pallases,  and  that  she  appeared  to  him 
from  the  spirits,  who,  during  their  abode,  on  earth,  in  ancient 
times,  were  delighted  with  ideas,  and  indulged  in  thoughts, 
but  without  philosophy  :  and  whereas  such  spirits  were  attend 
ant  upon  him,  and  wrere  delighted  with  him,  because  he  thought 
from  an  interior  principle,  therefore  they  representatively  exhi 
bited  such  a  woman  to  his  view.  Lastly,  he  informed  me  what 
idea  he  had  conceived  of  the  soul  or  spirit  of  man,  which  he 
called  Pneuma,  viz.  that  it  was  an  invisible  vital  principle,  like 
somewhat  of  ether  ;  and  he  said  that  he  knew  that  his  spirit 
would  live  after  death,  inasmuch  as  it  was  his  interior  essence, 
which  cannot  die,  because  it  is  capable  of  thinking  ;  and  that 
moreover  he  was  not  able  to  think  clearly  concerning  it,  but  only 
obscurely,  because  he  had  not  formed  any  thought  about  it 
from  any  other  source  but  that  of  his  own  mind,  and  a  little 
also  from  the  ancients.  It  is  to  be  noted  that  Aristotle  is  amongst 
sound  and  sober  spirits  in  another  life,  and  that  several  of  his 
followers  are  amongst  the  infatuated. 

39.  On  a  time  I  saw  that  spirits   of  our  earth  were  with 
spirits  of  the  earth  Mercury,  and  I  heard  them  discoursing  to 
gether,  and  the  spirits  of  our  earth,  amongst  other  things,  a;>ked 
them  on  whom  they  believed.   They  replied  that  they  believed 
on  God ;  but  when  they  inquired  further  concerning  the   God 
on  whom  they  believed,  they  would  give  no  answer,  it  being 
customary  with  them  not  to  answer  questions  directly.     Then 
the  spirits  from  the  earth  Mercury,  in  their  turn,  asked  the  spirits 
from  our  earth  on  whom  they  believed.     They  said  that   they 
believed  on  the  Lord  God.     The  spirits  of  Mercury  then  said 
that  they  perceived  that  they  believed  on  no  God,  and  that  they? 
had  contracted  a  habit  of  professing  with  the  mouth  that  they 
believe,  when  yet  they  do  not  believe.     (The  spirits  of  Mercury 
have  exquisite  perception,  in  consequence  of  their  continually 
exploring,  by  means  of  perception,  what  others  know.)     The 
spirits  of  our  earth  were  of  the  number  of  those  who  in   the 
world  had  made  profession  of  faith  agreeable  to  the  doctrine  of 
the  church,  but  still  had  not  lived  the  life  of  faith ;  and  they 
who  do  not  live  the  life  of  faith,  in  another  life  have  not  faith, 
because  it  is  not  in  the  man.r   On  hearing  this  they  were  silent, 
inasmuch  as,  by  a  perception   then  given  them,  they  acknow 
ledged  that  it  was  so. 

40.  There  were  certain  spirits  who  knew  from  heaven,  that 
on  a  time  a  promise  was  made  to  the  spirits  of  the  earth  Mer 
cury,  that  they  should  see  the  Lord  ;  wherefore  they  were  asked 

*  That  they  who  make  profession  of  faith  agreeable  to  doctrine,  and  do  not  live 
the  life  of  faith,  have  no  faith,  n.  3865,  7766,  7778,  7790,  7950,  8JU4.  And  that 
their  interiors  are  contrary  to  the  truths  of  faith,  although  in  the  \v  >r.&  they  do  not 
know  this,  n,  7790,  7950. 

343 


40—42  ON    THE    EARTHS    IN    THE    UNIVERSE. 

by  the  spirits  about  me  whether  they  recollected  that  promise. 
•They  said  that  they  did  recollect  it ;  but  that  they  did  not  know 
.  whether  the  promise  was  of  such  a  nature  as  that  they  might 
depend  with  certainty  on  its  accomplishment.  Whilst  they  were 
thus  discoursing  together,  instantly  the  Sun  of  heaven  appeared 
to  them.  (The  Sun  of  heaven,  which  is  the  Lord,  is  seen  only 
by  those  who  are  in  the  inmost  or  third  heaven  ;  others  see  the 
light  thence  derived.)  On  seeing  the  Sun,  they  said  that  this 
was  not  the  Lord  God,  because  they  did  not  see  a  face.  In  the 
mean  while  the  spirits  discoursed  with  each  other,  but  I  did  not 
hear  what  they  said.  But  on  a  sudden,  at  that  instant,  the  Sun 
again  appeared,  and  in  the  midst  thereof  the  Lord,  encompassed 
with  a  solar  circle :  on  seeing  this,  the  spirits  of  Mercury  hum- 
'bled  themselves  profoundly,  and  subsided.  Then  also  the  Lord, 
from  that  sun,  appeared  to  the  spirits  of  this  earth,  who,  when 
they  were  men,  saw  Him  in  the  world;  and  they  all,  one  after  an 
other,  and  thus  several  in  order,  confessed  that  it  was  the  Lord 
Himself.  This  confession  they  made  before  all  the  company. 
At  the  same  instant  also  the  Lord,  out  of  the  Sun,  appeared  to 
the  spirits  of  the  planet  Jupiter,  who  declared  with  open  voice 
that  it  was  He  Himself  whom  they  had  seen  on  their  earth  when 
the  God  of  the  universe  appeared  to  them.8 

41.  Certain  of  them,  after  that  the  Lord  appeared,  were  led 
olf  frontwards  to  the  right,  and  as  they  advanced,  they  said 
that  they  saw  a  light  much  clearer  and  purer  than  they  had 
ever  seen  before,  and  that  it  was  impossible  any  light  could 
exceed  it ;  and  it  was  then  even-tide  here.   There  were  several 
who  made  this  declaration.1 

42.  It  is  to  be  observed  that  the  sun  of  this  world  does  not 
appear  at  all  to  any  spirit,  nor  any  thing  of  light  thence  derived. 
The  light  of  that  sun  is  as  thick  darkness  to  spirits  and  angels. 
That  sun  remains  only  in  the  perception  appertaining  to  spirits 
from  having  seen  it  during  their  abode  in  the  world,  and  is  pre 
sented  to  them  in  idea  as  somewhat  darkish,  and  this  behind  at 

«  That  the  Lord  is  the  Sun  of  heaven,  from  whom  all  light  therein  is  derived,  n. 
1053,  3636.  4060.  And  that  the  Lord  thus  appears  to  those  who  are  in  His  celes 
tial  kingdom,  where  love  to  Him  is  prevalent,  n.  1521, 1529, 1530.  1531,  1837,  4696. 
That  He  appears  at  a  middle  distance  above  the  plane  of  the  right  eye,  n.  4321, 
7078.  That  therefore  by  sun  in  the  Word  is  signified  the  Lord  as  to  Divine  Love, 
n.  2495,  4060,  7083.  That  the  sun  of  this  world  does  not  appear  to  spirits  and  an 
gels,  but  in  the  place  thereof  there  appears  somewhat  as  it  were  darkish,  not  in  front, 
but  behind,  in  a  direction  opposite  to  the  feun  of  heaven,  or  to  the  Lord,  n.  9755. 

t  That  there  is  in  the  heavens  great  light,  which  exceeds,  by  many  degrees,  the 
mid-day  light  of  this  world,  n.  1117,  1521,  1533,  1619—1632,  4527,  5400,  8644. 
That  all  light  in  the  heavens  is  from  the  Lord  as  a  Sun  there,  n.  1053,  1521,  3195, 
3341,  3636,  3643,  4415,  9548,  9684,  10,809.  That  the  Divine  Truth  proceeding 
from  the  Divine  Good  of  the  Divine  Love  of  the  Lord  appears  in  the  heavens  as 
light,  and  presents  all  the  light  that  is  therein,  n.  3195,  3222.  54UO,  8644,  9399, 
9548.  9684.  That  the  light  of  heaven  illuminates  both  the  sight  and  the  under 
standing  of  the  angels,  n.  2776.  3138.  That  when  heaven  is  said  to  be  in  light 
and  hent,  it  signifies  being  in  wisdom  and  in  love,  n.  3643,  9399,  9401. 

344 


OF   THE    PLANET    MERCUKY.  42 44 

a  considerable  distance,  in  an  altitude  a  little  above  the  plane  of 
the  head.  The  planets  which  are  within  the  system  of  that  sun 
appear  according  to  a  determinate  situation  in  respect  to  the 
sun ;  Mercury  behind,  a  little  towards  the  right ;  Venus  to  the 
left,  a  little  backwards  ;  Mars  to  the  left  in  front ;  Jupiter  in  like 
manner  to  the  left  in  front,  but  at  a  greater  distance  ;  Saturn  di 
rectly  in  front,  at  a  considerable  distance  ;  the  Moon  to  the  left, 
at  a  considerable  height :  the  satellites  also  to  the  left  in  respect 
to  their  particular  planet.  Such  is  the  situation  of  the  above 
planets  in  the  ideas  of  spirits  and  angels  :  spirits  also  appear 
near  their  respective  planets,  but  out  of  them.  As  to  what  par 
ticularly  concerns  the  spirits  of  Mercury,  they  do  not  appear  in 
any  certain  determinate  quarter,  or  at  any  certain  determinate 
distance,  but  sometimes  in  front,  sometimes  to  the  left,  some 
times  a  little  to  the  back ;  the  reason  is,  because  they  are 
allowed  to  wander  through  the  universe  to  procure  for  them 
selves  knowledges. 

43.  On  a  time  the  spirits  of  Mercury  appeared  to  the  left  in 
a  globe,  and  afterwards  in  a   volume  extending  itself  length 
ways.  I  wondered  whither  they  were  desirous  of  going,  whether 
to  this  earth  or  elsewhere  ;  and  presently  I  observed  that  they 
inclined  to  the  right,  and  as  they  rolled  along,  approached  to 
the  earth  or  planet  Venus  towards  the  quarter  in  front.     But 
when  tJiey  came  thither  they  said  that  they  would  not  abide 
there,  because  the  inhabitants  were  wicked  ;  wherefore  they 
turned  about  to  the  back  part  of  that  earth,  and  then  said  that 
they  would  willingly  stay  there,  because  the  inhabitants  were 
good.     Immediately  on  this,  I  was  made  sensible  of  a  remarka 
ble  change  in  the  brain,  and  of  a  powerful  operation  thence 
proceeding.     Hence  I  was  led  to  conclude  that  the  spirits  of 
Venus,  who  were  on  that  part  of  the  planet,   were  in  concord 
with  the  spirits  of  Mercury,  and  that  they  had  relation  to  the 
memory  of  things  material  which  was  in  concord  \vith  the  me 
mory  of  things  immaterial,  to  which  latter  memory  the  spirits  of 
Mercury  have  relation  :   hence  a  more  powerful  operation  was 
felt  from  them  when  they  were  there. 

44.  I  was  desirous  to  know  what  kind  of  face  and  body  the 
men  in  the  earth  Mercury  had,  whether  they  were  like  the  men 
on  our  earth.     Instantly  there  was  presented  before  my  eyes  a 
woman  exactly  resembling  the  women  in  that  earth.     She  had  a 
beautiful  face,  but  it  was  smaller  than  that  of  a  woman  of  our 
earth ;  her  body  also  was  more  slender,  but  her  height  was 
equal ;  she  wore  on  her  head  a  linen  cap,  which   was  put  on 
without  art,  but  yet  in  a  manner  becoming.     A  man  also  was 
presented  to  view,  who  was  more  slender  in  body  than  the  men 
of  our  earth  are.  He  was  clad  in  a  garment  of  dark  blue  color, 
closely  fitted  to  his  body,  without  any  foldings  or  protuber 
ances.  It  was  given  me  to  understand  that  such  was  the  form  of 

345 


44 48  ON   THE   EARTHS    IN   THE    UNIVERSE. 

body  and  such  the  dress  of  the  men  of  that  earth.  Afterwards 
there  was  presented  to  view  a  species  of  their  oxen  and  cows, 
which  indeed  did  not  differ  much  from  those  on  our  earth,  only 
that  they  were  less,  and  in  some  degree  approached  to  a  species 
of  deer. 

45.  They  were  questioned  also  concerning  the  sun  of  the 
system,  how  it  appears  from  their  earth.  They  said  that  it  ap 
pears  large,  and  larger  there  than  when  seen  from  other  earths, 
and  that  they  knew  this  from  the  ideas  of  other  spirits  concern 
ing  the  sun.  They  said  further  that  they  enjoy  a  middle  tem 
perature,  neither  too  hot  nor  too  cold.  It  was  on  this  occasion 
granted  me  to  tell  them,  that  it  was  so  provided  of  the  Lord  in 
regard  to  them  that  they  should  not  be  exposed  to  too  much 
heat  by  reason  of  their  greater  nearness  to  the  sun,  inasmuch 
as  heat  does  not  arise  from  the  sun's  nearness,  but  from  the  alti 
tude  and  density  of  the  atmosphere,  as  appears  from  the  cold  on 
high  mountains  even  in  hot  climates  ;  also,  that  heat  is  varied 
according  to  the  direct  or  oblique  incidence  of  the  sun's  rays,  as 
is  plain  from  the  seasons  of  winter  and  summer  in  every  region. 
These  are  the  things  which  it  was  given  me  to  know  concern 
ing  the  spirits  and  inhabitants  of  the  earth  Mercury. 


OF  THE  EARTH  OR  PLANET  JCJPITER,  ITS  SPIRITS  AND 
INHABITANTS. 

46.  IT  was  granted  me  to  enjoy  longer  intercourse  with  the 
spirits  and  angels  of  the  planet  Jupiter,  than  with  the   spirits 
and  angels  from  the  rest  of  the  planets;  wherefore  I  am  at  liberty 
to  be  more  particular  in  regard  to  the  state  of  life  of  them,  and 
of  the  inhabitants  of  that  planet.     That  those  spirits  were  from 
that  planet  was  evident  from  many  circumstances,   and  was 
also  confirmed  by  a  declaration  from  heaven. 

47.  The  real  earth  or  planet  Jupiter  does  not  indeed  appear 
to  spirits  and  angels :  for  to  the  inhabitants  of  the  spiritual 
world  no  material  earth  is  visible,  but  only  the  spirits  and  angels 
who  come  thence.  They  who  are  from  the  planet  Jupiter  appear 
in  front  to  the  left,  at  a  considerable  distance,  and  this  con 
stantly  (see  above,  n.  42) ;  there  also  is  the  planet.     The  spirits 
of  every  earth  are  near  their  respective  earth  in  consequence  of 
having  been^inhabitants  thereof  (for  every  man  after  death  be 
comes  a  spirit),  and  in  consequence  of  being  thus  of  a  similar 
genius  and  temper  with  the  inhabitants,  and  of  being  in  a  capa 
city  thereby  of  associating  with  and  serving  them. 

48.  The   spirits   from  the  earth   Jupiter   related    that    the 
multitude  of  men  therein  was  as  great  as  the  earth  could  sup* 

346 


OF   THE    PLANET   JUPITER.  49 

port ;  that  the  earth  was  fruitful  and  plentiful  in  all  produc 
tions  ;  that  the  inhabitants  had  no  desires  beyond  the  neces 
saries  of  life  ;  that  they  accounted  nothing  useful  but  so  far 
as  it  was  necessary ;  and  that  hence  the  number  of  inha 
bitants  was  so  great.  They  said  that  the  education  of  their 
children  was  their  greatest  concern,  and  that  they  loved  them 
most  tenderly. 

49.  They  further  related  that  the  inhabitants  ape  distin 
guished  into  nations,  families,  and  houses,  and  that  they  all 
live  apart  with  their  own  kindred,  and  that  hence  their  connec 
tions  are  confined  to  relatives  ;  likewise,  that  no  one  covets 
another's  property,  and  that  it  never  enters  into  their  minds  to 
desire  the  possessions  of  another,  still  less  to  obtain  them  fraudu 
lently,  and  least  of  all  to  extort  them  by  violence.  Such  violence 
they'  consider  as  a  criminal  act  contrary  to  human  nature,  and 
regard  it  as  horrible.  When  I  would  have  told  them  that  on 
this  earth  there  are  wars,  depredations,  and  murders,  they  in 
stantly  turned  away  from  me,  and  expressed  an  aversion  to  hear. 
It  was  declared  to  me  by  the  angels  that  the  most  ancient  peo 
ple  on  this  earth  lived  in  like  manner  as  the  inhabitants  of  the 
planet  Jupiter,  viz.  that  they  were  distinguished  into  nations, 
families,  and  houses  ;  that  all  at  that  time  were  content  with 
their  own  possessions  ;  that  it  was  a  thing  altogether  unknown 
for  one  person  to  enrich  himself  at  the  expense  of  another,  or 
to  aspire  at  dominion  from  a  principle  of  self-love ;  and  that 
on  this  account  the  ancient  times,  and  especially  the  most 
ancient,  were  more  acceptable  to  the  Lord  than  succeeding 
times  :  and  such  being  the  state  of  the  world,  innocence  also 
then  reigned,  attended  with  wisdom ;  every  one  did  what  was 
good  from  a  principle  of  good,  and  what  was  just  from  a  prin 
ciple  of  justice.  To  do  what  is  good  and  just  with  a  view  to  self- 
advancement,  or  for  the  sake  of  gain,  was  a  thing  unknown.  At 
the  same  time  they  spake  nothing  but  what  was  true,  and  this 
not  so  much  from  a  principle  of  truth  as  from  a  principle  of 
good,  that  is,  not  from  an  intellectual  principle  separate  from 
the  will  principle,  but  from  a  will  principle  joined  with  the  in 
tellectual.  Such  were  the  ancient  times  ;  wherefore  angels  could 
then  converse  with  men,  and  convey  their  minds,  almost  sepa 
rate  from  things  corporeal,  into  heaven,  yea,  would  conduct  them 
through  the  heavenly  societies,  and  show  them  the  magnificent 
and  blessed  things  abounding  therein,  and  likewise  communi 
cate  to  them  their  happinesses  and  delights.  These  times  were 
known  also  to  the  ancient  writers,  and  were  by  them  called  the 
golden  and  also  Saturnian  ages.  The  superior  excellence  of 
those  times,  as  was  observed,  was  owing  to  this,  that  men  were 
then  distinguished  into  nations,  nations  into  families,  and  fami 
lies  into  houses,  ai«d  every  house  lived  apart  by  itself;  and  it 
then  never  entered  into  anv  one's  mind  to  invade  another's 

347 


49 51  ON    THE    EARTHS   IN    THE   UNIVERSE. 

inheritance,  and  thence  acquire  to  himself  opulence  and  domi 
nion.  Self-love  and  the  love  of  the  world  were  then  far  from 
men's  affections  ;  every  one  rejoiced  in  his  own,  and  not  less  in 
his  neighbor's  good.  But  in  succeeding  times  this  scene  was 
changed,  and  totally  reversed,  when  the  lust  of  dominion  and  of 
large  possessions  invaded  the  mind.  Then  mankind,  for  the  sake 
of  self-defence,  collected  themselves  into  kingdoms  and  empires; 
and  inasmuch  as  the  laws  of  charity  and  of  conscience,  which 
were  inscribed  on  the  hearts,  ceased  to  operate,  it  became  neces 
sary  to  enact  external  laws  in  order  to  restrain  violence,  and  to 
secure  obedience  thereto  by  temporal  rewards  and  punishments. 
When  the  state  of  the  world  was  thus  changed,  heaven  removed 
itself  from  man,  and  this  more  and  more  even  to  the  present 
time,  when  the  very  existence  of  heaven  and  hell  is  unknown, 
and  by  some  denied.  This  account  of  the  primitive  state  of  the 
inhabitants  of  this  earth  is  given,  in  .order  to  show  more  clearly 
by  the  parallel  what  is  the  state  of  the  inhabitants  of  the  earth 
Jupiter,  and  whence  they  have  their  probity,  and  also  their 
wisdom,  concerning  which  more  will  be  said  hereafter. 

50.  By  long  and  frequent  conversation  with  the  spirits  of  the 
earth  Jupiter,  it  was  made  very  manifest  to  me  that  they  were 
better  disposed  than  the  spirits  of  several  other  earths.  The  man 
ner  of  their  approach  to  me,  their  abode  with  me,  and  their  in 
flux  at  that  time,  was  inexpressibly  gentle  and  sweet.  In  another 
life  the  quality  of  every  spirit  manifests  itself  by  an  influx,  which 
is  the  communication  of  its  affection.     Goodness  of  disposition 
manifests  itself  by  gentleness  and  sweetness ;  by  gentleness,  in 
that  it  is  afraid  to  do  hurt,  and  by  sweetness,  in  that  it  loves  to 
do  good.     I  could  clearly  distinguish  a  difference  between  the 
gentleness  and  the  sweetness  of  the  influx  proceeding  from  the 
spirits  of  Jupiter  and  of  that  which  proceeds  from  the  good  spirits 
of  our  earth.  When  any  slight  disagreement  exists  among  them, 
they  said  that  there  appears  a  sort  of  slender  bright  irradiation, 
like  that  of  lightning,  or  like  the  little  swath  encompassing 
glittering  and  wandering  stars ;  but  all  disagreements  among 
them  are  soon  adjusted.    Glittering  stars,  which  are  at  the  same 
time  wandering,  signify  what  is  false ;  but  glittering  and  fixed 
stars  signify  what  is  true  ;  thus  the  former  signify  disagreement." 

51.  I  could  distinguish  the  presence  of  the  spirits  of  Jupiter, 
not  only  by  the  gentleness  and  sweetness  of  their  approach  and 
influx,  but  also  by  this  circumstance,   that  for  the  most  part 
their  influx  was  into  the  face,  to  which  they  communicated  a 
smiling  cheerfulness,  and  this  continually  during  their  presence. 
They  said  that  they  communicate  a  like  cheerfulness  of  counte 
nance  to  the  inhabitants  of  their  earth,  when  they  come  to 

u  That  stars  in  the  Word  signify  the  knowledges  of  good  and  truth,  consequently 
truths,  n.  2495.  2849,  4697.  And  that  in  another  life  truths  are  represented  by 
fixed  stars,  but  falses  by  wandering  stars,  n.  1128. 

348 


OF   THE    PLANET   JUPITER.  51,    52 

them,  being  desirous  thus  to  inspire  them  with  heartfelt  tran 
quillity  and  delight.  That  tranquillity  and  delight  with  which 
they  inspired  me  tilled  my  breast  and  heart  very  sensibly ;  at 
the  same  time  there  was  a  removal  of  all  evil  lusts  and  anxiety 
concerning  things  to  come,which  cause  unquiet  and  disturbance, 
and  excite  various  commotions  in  the  mind.  Hence  was  dis 
coverable  the  nature  and  quality  of  the  life  of  the  inhabitants  of 
the  earth  Jupiter ;  for  the  disposition  of  the  inhabitants  of  any 
earth  may  be  known  by  the  spirits  who  come  thence,  inasmuch 
as  every  one  retains  his  own  proper  life  after  death,  and  con 
tinues  to  live  it  when  he  becomes  a  spirit.  It  was  very  observ 
able  that  they  had  a  state  of  blessedness  or  happiness  still  more 
interior,  which  was  manifest  from  this  circumstance,  that  their 
interiors  were  perceived  not  to  be  closed,  but  open  to  heaven  ; 
for  in  proportion  as  the  interiors  are  more  open  to  heaven,  in  the 
same  proportion  they  are  the  more  susceptible  of  receiving  Di 
vine  Good,  and  therewith  blessedness  and  interior  happiness. 
The  case  is  altogether  otherwise  with  those  who  do  not  live  in 
the  order  of  heaven  :  the  interiors  with  such  are  closed,  and  the 
exteriors  open  to  the  world. 

52.  It  was  further  shown  me  what  sort  of  faces  the  inhabit 
ants  of  the  earth  Jupiter  had  :  not  that  the  inhabitants  them 
selves  appeared  to  me,  but  that  the  spirits  appeared  with  faces 
similar  to  what  they  had  during  their  abode  on  their  earth.  But 
previous  to  this  manifestation,  one  of  their  angels  appeared  be 
hind  a  bright  cloud,  who  gave  permission  ;  and  instantly  two 
faces  were  presented  to  view.  They  were  like  the  faces  of  the  men 
of  our  earth,  fair  and  beautiful ;  sincerity  and  modesty  seemed 
to  beam  forth  from  them.  During  the  presence  of  the  spirits  ol 
Jupiter,  the  faces  of  the  men  of  our  earth  appeared  less  than 
usual,  which  circumstance  was  owing  to  this,  that  there  was  an 
influx  from  those  spirits  of  the  idea  which  they  had  concerning 
their  own  faces  as  being  larger ;  for  they  believe,  during  their 
abode  in  their  earth,  that  after  their  decease  their  faces  will  be 
larger  and  of  a  round  shape  ;  and  whereas  this  idea  is  impressed 
on  them,  it  consequently  remains  with  them,  and  when  they 
become  spirits  they  appear  to  themselves  as  having  larger  faces. 
The  reason  why  they  believe  that  their  faces  will  be  larger 
is,  because  they  say  that  the  face  is  not  body,  inasmuch  as 
through  it  they  see,  hear,  speak  and  manifest  their  thoughts  ;  and 
whereas  the  mind  is  thus  transparent  through  the  face,  they  hence 
form  an  idea  of  the  face  as  of  mind  in  a  form  ;  and  inasmuch  as 
they  know  that  they  shall  become  wiser  when  they  cease  to  live 
in  the  body,  therefore  they  believe  that  the  form  of  the  mind  or 
the  face  will  become  larger.  They  believe  also  that  after  their 
decease  they  will  perceive  a  fire  which  will  communicate  warmth 
to  their  faces.  This  oelief  takes  its  rise  from  hence,  that  the 
wiser  amongst  them  know  that  lire  in  a  spiritual  sense  signifies 

349 


52 54  ON   THE   EARTHS    IN   THE   UNIVERSE. 

love,  and  that  love  is  the  fire  of  life,  and  that  the  angels  have  life 
from  this  fire.1  Such  of  them  also  as  have  lived  in  celestial  love 
have  their  wishes  herein  gratified,  and  perceive  a  warmth  in  the 
face,  and  at  the  same  time  the  interiors  of  the  mind  are  kindled 
with  love.  It  is  on  this  account  that  the  inhabitants  of  that 
earth  frequently  wash  and  make  clean  their  faces,  and  also  care 
fully  secure  them  from  the  sun's  heat.  They  use  a  covering  for 
the  head,  made  of  the  bark  of  a  tree  of  a  bluish  color,  which 
serves  as  a  shade  for  the  face.  Concerning  the  faces  of  the  men 
of  our  earth,  which  they  saw  through  my  eyes,y  they  said  that 
they  were  not  handsome,  and  that  the  beauty  which  they  had 
consisted  in  the  external  skin,  but  not  in  the  fibres  derived  from 
what  is  internal.  They  were  surprised  to  see  the  faces  of  some 
full  of  warts  and  pimples,  and  in  other  respects  deformed, 
and  said  that  they  have  no  such  faces  amongst  them.  Some  of 
their  faces  retained  a  smiling  cast,  viz.  such  as  were  of  a 
cheerful  and  smiling  habit,  and  such  as  were  a  little  prominent 
about  the  lips. 

53.  The  reason  why  the  faces  which  were  prominent  about 
the  lips  retained  a  smiling  cast,  was,  because  the  chief  part  of 
their  discourse  is  effected  by  the  face,  and  especially  by   the 
region  about  the  lips,  and  also  because  they  never  use  deceit, 
that  is,  never  speak  otherwise  than  they  think,  the  consequence 
of  which  is,  that  they  use  no  restraint  in  regard  to  the  lace,  but 
let  all  the  features  and  fibres  have  free  play.  The  case  is  other- 
with  those  who  from  their  childhood  have  been  practised  in 
deceit.     The  face  is  thereby  contracted  from  within,  to  prevent 
the  inward  thoughts  from  being  manifested  ;  neither  has  it  free 
play  from  without,  but  is  kept  in  readiness  either  to  put  itself 
forth  or  to  contract  itself,  according  to  the  suggestions  of  craft 
and  cunning.     The  truth  of  this  may  appear  from  an  examina 
tion  of  fche  fibres  of  the  lips,  and  of  the  parts  thereabouts ;  for 
the  series  of  fibres  in  those  parts  are  manifold,  complex,  and  in 
terwoven  together,  being  created  not  only  for  the  purposes  of 
receiving  and  chewing  the  food,  and  of  forming  expressions  of 
speech,  but  also  of  manifesting  the  ideas  of  the  mind  by  their 
various  configurations. 

54.  It  was  also  shown  me  how  the  thoughts  are  expressed 
by  the  face  :  the  affections,  which  appertain  to  the  love-principle 
are  manifested  by  the  features   and   their   changes,   and   the 
thoughts  in  those  affections  by  variations  as  to  the   forms   of 

x  That  fire  in  the  Word  signifies  love  in  both  senses,  n.  934,  4906,  5215.  That 
sacred  and  celestial  fire  is  Divine  Love,  and  every  affection  which  is  of  that  love, 
n.  934,  6314,  6832.  That  infernal  fire  is  self-love  and  the  love  of  the  world,  and 
every  concupiscence  appertaining  to  those  loves,  n.  965,  1861,  5071,  6314,  6832, 
7575,  10,747.  That  love  is  the  fire  of  life,  and  that  life  itself  is  actually  derived 
from  that  fire,  n.  4906,  5071,  6032. 

y  That  spirits  and  angels  do  not  see  the  things  of  this  solar  world,  but  that  they 
»w  through  my  eyes,  n.  1881. 
,350 


OF   THE   PLANET   JUPITER.  54 

interior  tilings  therein ;  it  is  impossible  to  describe  them  farther. 
The  inhabitants  of  the  earth  Jupiter  use  also  vocal  discourse, 
but  it  is  not  so  loud  as  with  us.  One  kind  of  discourse  is  an  aid 
to  the  other,  and  life  is  insinuated  into  vocal  discourse  by  that 
of  the  countenance.  I  am  informed  by  the  angels  that  the  first 
discourse  of  all  in  every  earth  was  effected  by  the  face,  and  this 
from  two  origins,  the  lips  and  the  eyes.  Tlie  reason  why  this 
kind  of  discourse  was  first  in  use  is  because  the  face  was  formed 
to  express  by  its  features  all  a  man's  thoughts  and  inclinations  ; 
hence  the  face  is  called  an  effigy  and  index  of  the  mind :  a  fur 
ther  reason  is,  because  in  the  most  ancient  or  primitive  times 
man  was  influenced  by  a  principle  of  sincerity,  and  cherished 
no  thought,  nor  wished  to  cherish  any,  but  what  he  was  willing 
should  beam  forth  visibly  in  his  face  :  thus  also  the  affections  of 
the  mind,  and  the  thoughts  therein  originating,  might  be  exhi 
bited  to  the  life,  and  in  their  fulness.  Hereby  likewise  they  were 
made  visible,  as  several  things  united  together  in  a  form.  This 
kind  of  discourse  therefore  excelled  vocal  discourse  as  much  as 
the  sense  of  seeing  excels  that  of  hearing,  or  as  the  sight  of  a 
fine  country  excels  a  verbal  description  of  it.  Add  to  this,  that 
such  discourse  was  in  agreement  with  the  discourse  of  angels, 
with  whom  men  in  those  times  had  communication  ;  and  also 
that  when  the  face  speaks,  or  the  mind  by  the  face,  the  angelic 
discourse  is  exhibited  with  man  in  its  ultimate  natural  form,  but 
not  so  in  verbal  discourse.  Every  one  also  may  conceive  that  the 
most  ancient  people  could  not  at  first  practise  verbal  discourse, 
inasmuch  as  the  expressions  of  vocal  language  are  not  infused 
immediately,  but  must  have  been  invented,  and  applied  to  the 
things  they  were  intended  to  express  ;  and  this  would  require  a 
course  of  time  to  effect.2  So  long  as  man  continued  to  be  influ 
enced  by  a  principle  of  sincerity  and  rectitude,  so  long  also  such 
discourse  remained  ;  but  as  soon  as  the  mind  began  to  think  one 
thing  and  speak  another,  which  was  the  case  when  man  began  to 
love  himself  and  not  his  neighbor,  then  verbal  discourse  began  to 
increase,  the  face  being  either  silent  or  deceitful.  Hence  the 
internal  form  of  the  face  was  changed,  contracted  itself,  ac 
quired  stiffness,  and  began  to  be  nearly  void  of  life  ;  whilst  the 
external  form,  inflamed  by  the  fire  of  self-love,  appeared  in  the 
eyes  of  men  as  if  it  were  alive  ;  for  a  want  of  life  in  the  internal 
forms,  which  are  hid  underneath  the  external,  does  not  appear 
before  men,  but  is  manifest  to  the  angels,  inasmuch  as  the  latter 
see  interior  things.  Such  are  the  faces  of  those  who  think  one 
thing  and  speak  another  ;  for  simulation,  hypocrisy,  cunning, 
and  deceit,  which  at  this  day  are  called  prudence,have  a  tendency 

z  That  the  most  ancient  people  on  this  earth  used  to  discourse  by  the  face  and 
lips,  by  means  of  internal  aspiration,  n.  607,  1118,  7361.  That  the  inhabitants  of 
pome  other  earths  used  to  discourse  in  like  manner,  n.  4799,  7359,  8248,  10,587. 
Concerning  the  perfection  and  excellence  of  that  discourse,  n.  7360,  10;587,  10,708 

351 


54,  55  ON   THE   EARTHS    IN   THE   UNIVERSE. 

to  produce  such  effects.  But  the  case  is  otherwise  in  another  life, 
where  it  is  not  allowable  for  the  speech  and  thoughts  to  be  at 
variance.  Their  variance  also  is  there  clearly  perceived  in  every 
single  expression,  and  when  it  is  perceived,  the  spirit  who  is 
found  guilty,  is  separated  from  his  associates,  and  fined.  After 
wards  he  is  reduced  by  various  methods  to  speak  as  he  thinks, 
and  to  think  as  he  wills,  until  his  mind  be  one,  and  not  divided. 
If  he  be  a  good  spirit,  he  is  reduced  to  a  state  of  willing  what 
is  good,  and  of  thinking  and  speaking  what  is  true,  from  a  prin 
ciple  of  good  ;  and  if  he  be  an  evil  spirit,  he  is  reduced  to  a 
state  of  willing  what  is  evil,  and  of  thinking  and  speaking  what 
is  false,  from  a  principle  of  evil.  Until  this  is  effected,  the  good 
spirit  is  not  elevated  into  heaven,  nor  is  the  evil  one  cast  into 
hell ;  and  this  to  the  end  that  in  hell  there  may  be  nothing  but 
evil  and  the  false  grounded  in  evil,  and  in  heaven  nothing  but 
good  and  truth  grounded  in  good. 

55.  I  was  further  informed  by  the  spirits  from  that  earth, 
concerning  various  particulars  relating  to  its  inhabitants,  as 
concerning  their  manner  of  walking,  their  food,  and  their  hab 
itations.  With  respect  to  their  manner  of  walking,  they  do 
not  walk  erect  like  the  inhabitants  of  this  and  of  several  other 
earths,  nor  do  they  creep  on  all  four,  like  four-footed  beasts  ;  but 
as  they  go  along,  they  assist  themselves  with  their  hands,  and 
alternately  half  elevate  themselves  on  their  feet,  and  also  at 
every  third  step  turn  the  face  sideways  and  behind  them,  and 
likewise  at  the  same  time  bend  the  body  a  little,  which  is  done 
suddenly;  for  it  is  thought  indecent  among  them  to  be  seen  in 
any  other  point  of  view  than  with  the  face  in  front.  In  walking 
thus  they  always  keep  the  face  elevated  as  with  us,  that  so  they 
may  look  at  the  heavens  as  well  as  the  earth.  Holding  the  face 
downwards  so  as  to  see  the  earth  alone,  they  call  an  accursed 
thing  :  the  most  vile  and  abject  amongst  them  give  into  this 
habit,  but  if  they  continue  in  it,  they  are  banished  the  society. 
When  they  sit,  they  appear  like  men  of  our  earth,  erect  as  to 
the  upper  part  of  the  body,  but  they  usually  sit  cross-legged. 
They  are  particularly  cautious,  not  only  when  they  walk,  but 
also  when  they  sit,  to  be  seen  with  the  face  in  front,  and  not  as 
to  the  back  parts.  They  are  also  very  willing  to  have  their  faces 
seen,  because  thence  their  mind  appears ;  for  with  them  the  face 
is  never  at  variance  with  the  mind,  nor  indeed  have  they  power 
to  make  it  so  ;  hence  it  evidently  appears,  on  an  interview  with 
them,  what  dispositions  they  entertain  towards  all  who  are  pre 
sent,  especially  whether  their  apparent  friendship  be  sincere  or 
forced,  for  this  they  never  conceal.  These  particulars  were  de 
clared  to  me  by  their  spirits,  and  confirmed  by  their  angels. 
Hence  also  their  spirits  are  seen  to  walk,  not  erect  like  others, 
but  almost  like  persons  swimming,  appearing  to  help  themselves 
forward  with  their  hands,  and  by  turns  to  look  around  thorn. 
352 


OF  THE  PLANET  JUPITER.  56 58 

56.  They  who  live  in  their  warm  climates  go  naked,  except 
about  the  loins  ;  nor  are  they  ashamed  of  their  nakedness,  inas 
much  as  their  minds  are  chaste,  loving  none  but  such  as  they 
are  in  conjugial  connection  with,  and  abhorring  adultery.  They 
were  very  much  surprised  at  the  spirits  ofour  earth,  who  on  hear 
ing  oi]  their  method  of  walking,  and  also  that  they  were  naked, 
made  a  joke  of  it,  and  gave  way  to  lascivious  thoughts,  without 
attending  at  all  to  their  heavenly  life.  They  said  that  this  was  a 
proof  that  tilings  corporeal  and  terrestrial  were  of  more  concern 
to  them  than  heavenly  things,  and  that  things  of  an  indecent 
nature  had  place  in   their  minds.     Those  spirits  of  our  earth 
were  told  that  nakedness  gives  no  occasion  either  of  shame  or 
of  scandal  to  such  as  live  in  chastity  and  a  state  of  innocence, 
but  only  to  such  as  live  in  lasciviousness  and  immodesty. 

57.  When  the  inhabitants  of  that  earth  lie  in  bed,  they  turn 
their  faces  forward,  or  towards  the  chamber,  but  not  backward, 
or  towards  the  wall.     This  was  told  me  by  their  spirits,  who  as 
signed  also  the  reason  for  their  so  doing,viz.  that  they  believe  that 
in  turning  the  face  forward  they  turn  it  to  the  Lord,  but  if  they 
turn  it  backward  they  avert  it  from  the  Lord.     I  have  some 
times  observed,  in  regard  to  myself,  whilst  I  was  in  bed,  such  a 
direction  of  the  face  ;  but  never  knew  before  whence  it  was. 

58.  They  take  delight  in  making  long  meals,  not  so  much  for 
the  pleasure  of  eating  as  for  the  pleasure  of  discoursing  at  such 
times.     Whilst  they  sit  at  table,  they  do  not  sit  on  chairs  or 
stools,  nor  upon  an  elevated  turf,  nor  yet  upon  the  bare  ground  ; 
but  on  the  leaves  of  a  certain  tree.  They  were  not  willing  to  tell 
of  what  tree  the  leaves  were ;  but  when  I  guessed  at  several, 
and  at  last  named  the  leaves  of  the  tig-tree,  they  affirmed  that 
to  be  the  tree.     They  said  moreover  that  they  did  not  dress 
their  food  with  any  view  to  gratify  the  palate,  but  chiefly  with 
a  view  to  wholesomeness,  and  that  the  food  which  was  whole 
some  was  also  savory.     In  a  conversation   which   took  place 
amongst  the  spirits  on  this  subject,  it  was  urged  that  it  would 
be  well  for  man  to  prepare  his  food  according  to  this  rule,  foi 
by  so  doing  he  would  show  his  attention  to  the  health  of  his 
mind  and  body  at  the  same  time  ;  whereas,  when  the  gratifica 
tion  of  the  palate  is  the  chief  thing  attended  to,  the  bodily  health 
is  frequently  lost  thereby,  at  least  loses  much  of  its  inward 
vigor  ;  and  consequently  the  mind  also  is  affected,  inasmuch  as 
the  exertions  of  the  mind  depend  on  the  interior  state  of  the  re 
cipient  bodily  parts,  as  seeing  and  hearing  depend  on  the  state 
of  the  eye  and  ear.  Hence  the  madness  of  supposing  that  all  the 
delight  of  life  consists  in  luxury  and  pleasurable  indulgences  : 
hence  also  comes  dulness  and  stupidity  in  things  which  require 
thought  and  judgment,  whilst  the  mind  is  disposed  only  for  the 
exertions  of  cunning  and  contrivance  respecting  bodily   and 
worldly  things.  Hereby  man  acquires  a  brutal  image  and  liko- 

f  V3 1  353 


58 61  ON   THE    EARTHS   IN   THE   UNIVERSE. 

ness,  and  therefore  such  persons  are  not  improperly  compared 
with  brutes. 

59.  Their  habitations  were  also  shown  me.     They  are  low, 
and  constructed  of  wood,  but  within  they  are  coated  over  with 
bark  of  a  palish  blue  color,  the  walls  and  ceiling  being  spotted 
as  with  small  stars,  to  represent  the  heavens  ;  for  they  are  fond 
of  thus  picturing  the  visible  heavens  and  stars  in  the  insidesof 
their  houses, because  they  believe  the  stars  to  be  the  abodes  of 
angels.     They  have  also  tents,  which  are  round  above,  and 
stretched  out  to  a  considerable  length,  spotted  likewise  within 
with  little  stars  in  a  blue  plane ;  in  these  they   betake  them- 
selve  in  the  middle  of  the  day,  to  prevent  their  faces  suffering 
from  the  heat  of  the  sun.     They  are  very  attentive  to  the  con 
struction,  neatness,  and  cleanliness  of  these  their  tents  :  they 
have  also  their  meals  in  them. 

60.  When  the  spirits  of  Jupiter  saw  the  horses  of  this  earth, 
the  horses  appeared  to  me  of  a  less  size  than  usual,  although 
they  were  tolerably  robust  and  large.  This  was  in  consequence 
of  the  idea  of  those  spirits  concerning  the  horses  they  saw.  They 
said  that  they  also  had  horses  amongst  them,  but  of  a  much 
larger  size,  and  that  they  were  wild,  running  at  large  in  the 
woods,  and  that  when  they  came  in  sight,  the  inhabitants  are 
terrified,  although  they  never  suiFer  any  hurt  from  them.  They 
added,  that  the  fear  of  horses  is  innate  or  natural  to  them  :  this 
led  me  to  a  consideration  of  the  cause  of  that  fear,  and  it  seemed 
to  be  grounded  in  the  spiritual   signification  of  horses ;  for  a 
horse  in  a  spiritual  sense  signifies  the  intellectual  principle 
formed  of  scientifics,aa  and  inasmuch  as  the  inhabitants  of  Jupi 
ter   are   afraid   of  cultivating   the   intellectual   principle   by 
worldly  sciences,  hence  comes  an  influx  of  the  fear  of  horses. 
That  they  pay  no  attention  to  scientifics,  which  appertain  to 
human  erudition,  will  be  seen  presently. 

61.  The  spirits  of  the  earth  Jupiter  are  not  willing  to  asso 
ciate  with  the  spirits  of  our  earth,  because  they  differ  both  in 
minds  and  manners.     They  say  that  the  spirits  of  our  earth  are 
cunning,  and  that  they  are  prompt  and  ingenious  in   the  con 
trivance  of  evil ;  and  that  they  know  and  think  little  about  what 
is  good.     Moreover,  the  spirits  of  the  eanh  Jupiter  are  much 
wiser  than  the  spirits  of  our  earth.  They  say  also  of  our  spirits, 
that  they  talk  much  and  think  little,  and  thus  that  they  are  not 
capable  of  an  interior  perception  of  many  things,  not  even  of 
what  is  good  ;  hence  they  conclude,  that  the  men  of  our  earth 
are  external  men.  On  a  time  also  it  was  permitted  the  spirits  of 
our  earth,  by  their  wicked  arts,  to  act  upon  and  infest  the  spirits 
of  Jupiter  who  were  with  me.     The  latter  endured  such  action 

aa  That  horse  signiGes  the  intellectual  principle,  n.  27CO— 2762,  3217,  5321,  P125. 
6400,  6534.  7024,  «146,  8148.     And  that  the  white  horse  in  the  Revelation  signifies 
the  understanding  of  the  Wtrd,  n.  2760. 
354: 


OF   THE   TLANET   JUPITER.  61 

for  a  considerable  time,  but  at  length  confessed  that  they  could 
endure  no  longer,  and  that  they  believed  it  impossible  for  worse 
spirits  to  exist,  inasmuch  as  they  perverted  their  imagination 
and  also  their  thoughts  in  such  a  manner  that  they  seemed  to 
themselves  as  it  were  bound,  and  that  they  could  not  be  extri 
cated  and  set  at  liberty  without  Divine  aid.  Whilst  I  was 
reading  in  the  Word  some  passages  concerning  our  Saviour's 
passion,  certain  European  spirits  infused  dreadful  scandals,  with 
intent  to  seduce  the  spirits  of  Jupiter.  Inquiry  was  made  who 
the}7  were,  and  what  had  been  their  profession  in  the  world,  and 
it  was  discovered  that  some  of  them  had  been  preachers;  and  that 
the  greater  part  were  of  those  who  call  themselves  of  the  Lord's 
society,  or  Jesuits.  I  said  that  they,  during  their  abode  in  the 
world',  by  their  preaching  concerning  the  Lord's  passion,  were 
able  to  move  the  vulgar  to  tears.  I  further  added  what  was  the 
cause  of  the  diiference  between  what  they  appeared  to  be  in  the 
world,  and  what  they  were  at  present,  viz.  that  in  the  world 
their  thoughts  and  their  words  were  at  variance,  consequently 
they  "entertained  one  opinion  in  their  hearts,  and  professed  ano 
ther  with  their  lips,  but  that  now  they  are  not  allowed  to  speak 
under  such  disguise,  for  in  becoming  spirits  they  are  compelled 
to  speak  in  all  respects  as  they  think.  The  spirits  of  Jupiter 
expressed  the  utmost  astonishment  at  hearing  of  such  variance 
between  men's  interiors  and  exteriors,  and  that  they  were  able 
to  think  one  thing  and  say  another,  which  to  themselves  (viz. 
the  spirits  of  Jupiter)  was  impossible.  They  were  surprised 
also,  when  they  were  informed  that  great  numbers  who  are  from 
our  earth  become  angels,  and  that  such  are  in  heart  altogether 
different  from  the  above  spirits  ;  for  they  imagined  at  that  in 
stant  that  in  our  earth  all  were  like  the  spirits  then  present ;  but 
they  were  informed  that  there  are  not  many  of  such  a  character, 
and  that  there  are  also  some  whose  thoughts  are  under  the  in 
fluence  of  goodness,  and  not  of  evil  like  the  above,  and  that  all 
whose  thoughts  are  under  the  influence  of  goodness  become 
angels.  To  convince  them  that  this  was  the  case,  there  came 
choirs  out  of  heaven,  consisting  of  angels  from  our  earth,  one 
choir  after  another,  who  together  with  one  voice  and  in  harmo 
nious  concert  glorified  the  Lord.  Those  choirs  affected  the  spirits 
of  Jupiter  who  were  present  with  such  delight,  that  they  seemed 
to  themselves  to  be  caught  up  as  it  were  into  heaven  :  the  glori 
fication  by  the  choirsbb  lasted  about  an  hour.  It  was  given  me  to 
perceive  sensibly  a  communication  of  the  delights^occasioned 

bb  That  it  is  called  a  chorus  or  choir  when  several  spirits  speak  together  and 
unanimously,  concerning  which  see  n.  2595,  2596,  3350.  That  in  their  speech 
there  is  an  harmonious  agreement,  concerning  which  see  n.  1648,  1649.  That  by 
choirs  in  another  life  there  is  a  preparation  for  an  introduction  to  unanimity,  a 
5182. 

355 


61,  62  ON    THE    EARTHS    IN    THE    UNIVERSE. 

thereby.  The  spirits  of  Jupiter  said  that  they  would  relate 
what  had  happened  to  the  other  spirits  from  their,  earth  who 
were  in  other  parts  of  the  spiritual  world. 

62.  The  inhabitants  of  the  earth  Jupiter  make  wisdom  to 
consist  in  thinking  well  and  justly  on  all  occurrences  in  life. 
They  imbibe  this  wisdom  from  their  parents  at  an  early  age,  and 
it  is  successively  transmitted  to  posterity,  receiving  an  increase 
in  each  generation  from  the  love  thereof,  in  consideration  of  its 
having  been  the  wisdom  of  their  forefathers.  They  are  alto 
gether  unacquainted  with  the  sciences,  such  as  are  cultivated  in 
our  earth,  nor  have  they  any  desire  to  be  acquainted  with  them. 
They  call  them  shades,  and  compare  them  to  clouds  which  in 
tercept  the  light  of  the  sun.  This  idea  concerning  the  sciences 
they  have  conceived,  in  consequence  of  some  spirits  from  our 
earth  boasting  that  they  were  wise  by  reason  of  their  skill  in  the 
sciences.  The  spirits  from  our  earth  who  thus  boasted  were 
such  as  made  wisdom  to  consist  in  things  appertaining  merely  to 
the  memory,  as  in  languages,  especially  the  Hebrew,  Greek, and 
Latin,in  a  knowledge  of  all  important  particulars  respecting  the 
learned  world,  in  criticism,  in  bare  experimental  discoveries, 
and  in  terms,  particularly  such  as  are  philosophical,  with  other 
things  of  a  like  nature,  not  using  such  things  as  means  leading 
to  wisdom,  but  making  wisdom  to  consist  in  the  things  them 
selves.  Such  persons,  inasmuch  as  they  have  not  cultivated  their 
rational  faculty  by  the  sciences,  as  by  means  leading  to  wisdom, 
have  little  perception  in  another  life  ;  for  they  see  only  in  terms, 
and  from  terms,  in  which  case  those  things  are  as  clots  and 
clouds  obstructing  the  intellectual  sight  (see  above,  n.  38) ;  and 
they  who  have  been  vain  and  conceited  by  reason  of  their  eru 
dition  thus  grounded,  have  still  less  perception  ;  but  they  who 
have  used  the  sciences  as  means  of  in  validating  and  annihilating 
the  things  appertaining  to  the  church  and  to  faith,  are  found  to 
have  totallydestroyed  their  intellectual  principle,  in  consequence 
whereof  they  see  in  the  dark  like  owls,  mistaking  what  is  false 
for  what  is  true,  and  what  is  evil  for  what  is  good.  The  spirits 
of  Jupiter,  from  the  conversation  they  had  with  such,  concluded 
that  the  sciences  occasion  a  shade  in  the  intellect  and  tend  to 
make  it  blind.  But  they  were  informed  that  on  our  earth  the 
sciences  are  means  of  opening  the  intellectual  sight,  which  sight 
is  in  the  light  of  heaven  ;  but  inasmuch  as  there  is  a  prevalence 
of  such  things  as  appertain  to  the  mere  natural  and  sensual  life, 
therefore  the  sciences  to  the  men  of  our  earth  are  means  of  be 
coming  unwise,  or  of  confirming  them  in  favor  of  nature 
against,  Divine  agency,  and  in  favor  of  the  world  against  heaven. 
They  were  further  informed  that  the  sciences  in  themselves 
arc,  spiritual  riches,  and  that  they  who  possess  them  are  like 
those  who  possess  worldly  riches,  which  in  like  manner  are 
-  356 


OF   THE    PLANET   JUPITER.  62 64 

means  whereby  man  may  do  service  \  j  himself,  his  neighbor, 
and  his  country,  and  whereby  also  he  may  do  mischief ;  more 
over,  that  they  are  like  dress,  which  serves  for  use  and  orna 
ment,  and  also  for  the  nourishing  of  pride  and  vanity,  as  in  the 
case  of  those  who  would  be  honored  for  their  fine  clothes. 
This  was  perfectly  intelligible  to  the  spirits  of  Jupiter ;  but  they 
were  surprised  at  the  inhabitants  of  our  earth,  that,  being  men, 
they  should  rest  in  means,  and  prefer  things  leading  to  wisdom 
before  wisdom  itself;  and  that  they  should  not  see,  that  to  im 
merse  the  mind  in  such  things,  and  not  to  elevate  it  above 
them,  was  to  becloud  and  blind  it. 

63.  A  certain  spirit  at  that  instant,  rising  from  the  lower 
earth,  came  to  me,  and  said  that  he  had  heard  what  I  had  been 
discoursing  upon  with  other  spirits,  but  that  he  did  not  under 
stand  at  all  what  was  said  concerning  spiritual  life  and  the  light 
thereof.    He  was  asked  whether  he  was  willing  to  be  instructed 
on  that  head.     He  said  that  he  did  not  come  with  any  such  in 
tention  :   hence  it  was  given  me  to  conclude  that  he  would  not 
comprehend  what  might  be  said  on  the  subject.  He  was  exceed 
ingly  stupid ;  yet  it  was  declared  by  the  angels,  that  during 
his  abode  in  the  world,  he  was  much  celebrated  for  his  learning. 
He  was  cold,  as  was  manifestly  perceived  from  his  breathing, 
which  was  a  sign  of  an  illumination   merely  natural,  and  of 
none  spiritual,  consequently,  that  by  the  sciences  he  had  not 
opened  but  closed  his  way  to  the  light  of  heaven. 

64.  Inasmuch  as  the  inhabitants  of  the  earth  Jupiter  procure 
intelligence  for  themselves  by  a  way  different  from  that  of  the 
inhabitants  of  our  earth,  and  are  moreover  of  a  different  genius 
and  temper  as  grounded  in  the  life,  therefore  they  cannot  abide 
long  together,  but  either  shun  or  remove  each  other.     There  are 
spheres,    which  may  be  called  spiritual  spheres,  which  con 
tinually  flow  forth,  yea,  overflow  from  every  spirit;  they  flow 
from    the    active  principle  of  the  affections  and  consequent 
thoughts,  thus  from  the  life  itself.cc  All  consociations  in  another 
life  are  regulated  according  to  these  spheres  ;  those  which  agree 
being  joined  together  according  to  their  agreement,  and  those 
which  disagree  being  separated  according  to  their  disagreement. 
The  spirits  and  angels,  who  are  from  the  earth  Jupiter,  in.  the 
GRAND  MAN  have    relation  to  the    IMAGINATIVE  PRINCIPLE  OF 
THOUGHT,  and  consequently  to  an  active  state   of  the  interior 
parts  ;  but  the  spirits  of  our  earth  have  relation  to  the  various 
functions  of  the  exterior  parts  of  the  body,  and  when  these  are 
desirous  to  have  dominion,  the  active  or  imaginative  principle 

cc  That  a  spiritual  sphere,  which  is  the  sphere  of  the  life,  flows  forth  and  over 
flows  from  every  man,  spirit,  and  angel,  and  encompasses  them  about,  n.  4464, 
5179,  7454,  That  it  flows  forth  from  the  life  of  their  affections  and  consequent 
thoughts,  n.  2489.  4464,  6206.  That  in  another  life  consociations  and  also  dissoci 
ations  are  regulated  according  to  spheres,  n.  6206,  9606,  9607,  10,312. 

357 


65  ON    THE    EARTHS    IN    THE    UNIVERSE. 

of  thought  from  the  interior  cannot  flow  in  :  hence  come  the 
oppositions  between  the  spheres  of  the  life  ol  each. 

65.  As  to  what  concerns  their  Divine  worship,  it  is  a  prin 
cipal  characteristic  thereof,  that  they  acknowledge  our  Lord  as 
the  Supreme,  who  governs  heaven  and  earth,  calling  Him  the 
ONLY  Lord ;  and  inasmuch  as  they  acknowledge  and  worship  Him 
during  their  life  in  the  body,  they  hence  seek  Him  alter  death 
and  find  Him  ;  He  is  the  same  with  our  Lord.  They  were  asked, 
whether  they  know  that  the  ONLY  Lord  is  a  Man.  They  re 
plied  that  they  all  know  that  He  is  a  man,  because  in  their 
world  He  has  been  seen  by  many  as  a  Man  ;  and  that  He  in 
structs  them  concerning  the  truth,  preserves  them,  and  also 
gives  eternal  life  to  those  who  worship  Him  from  a  principle  of 
good.  They  said  further,  that  it  is  revealed  to  them  from  Him 
how  they  should  live,  and  how  believe  ;  and  that  what  is  re 
vealed  is  handed  down  from  parents  to  children,  and  hence 
there  flows  forth  doctrine  to  all  the  families,  and  thereby  to  the 
whole  nation  which  is  descended  from  one  father.  They  added, 
that  it  seems  to  them  as  if  they  had  the  doctrine  written  on 
their  minds,  and  they  conclude  so  from  this  circumstance,  be 
cause  they  perceive  instantly,  and  acknowledge  as  of  them 
selves,  whether  it  be  true  or  not  what  is  said  by  others  con 
cerning  the  life  of  heaven  in  man.  They  do  not  know  that 
their  only  Lord  was  born  a  man  on  our  earth  ;  they  said  that  it 
is  of  no  concern  to  them  to  know  it,  only  that  He  is  a  Man,  and 
governs  the  universe.  When  I  informed  them  that  on  our  earth 
He  is  named  Christ  Jesus,  and  that  Christ  signifies  Anointed  01 
King,  and  Jesus,  Saviour,  they  said  that  they  do  not  worship 
Him  as  a  king,  because  king,  suggests  the  idea  of  what  is 
worldly,  but  that  they  worship  Him  as  a  Saviour.  On  this  occa 
sion  a  doubt  was  injected  from  the  spirits  of  our  earth,  whether 
their  only  Lord  was  the  same  with  our  Lord  ;  but  they  removed 
it  by  the  recollection  that  they  had  seen  Him  in  the  sun,  and 
had  acknowledged  that  it  was  He  Himself  whom  they  saw  on 
their  earth  (see  above,  n.  40).  On  a  time  also,  the  spirits  of 
Jupiter  who  were  with  me  were  seized  with  a  momentary  doubt 
whether  their  only  Lord  was  the  same  with  our  Lord  ;  but  this 
doubt,  which  was  instantaneously  injected,  was  also  instanta 
neously  dispersed.  It  was  suggested  by  an  influx  from  some 
spirits  of  our  earth ;  and  what  surprised  me  much  on  this  occa 
sion,  the  spirits  of  Jupiter  were  so  ashamed  of  themselves  for 
having  doubted  herein,  though  but  for  a  moment,  that  they 
requested  me  not  to  publish  it,  lest  they  should  be  charged  with 
any  incredulity,  when  yet  they  were  now  convinced  of  the  truth 
more  than  others.  They  were  most  exceedingly  affected  and 
rejoiced  when  they  heard  it  declared  that  the  only  Lord  is  alone 
Man,  and  that  all  have  from  Him  what  entitles  them  to  be  called 
men  ;  but  that  they  are  only  so  far  men  as  they  are  images  of 
358 


OF  THE  PLANET  JUPITER.  65 — 68 

Him,  that  is,  as  they  love  Him,  and  love  their  neighbor,  con 
sequently,  as  they  are  principled  in  good ;  for  the  good  of  love 
and  faith  is  an  image  of  the  Lord. 

66.  There  were  with  me  some  spirits  of  the  earth  Jupiter, 
while  I  was  reading  the  seventeenth  chapter  in  John,  concern 
ing  the  Lord's  Love,  and  concerning  His  Glorification;  and  when 
they  heard  the  contents,  a  holy  influence  seized  them,  and  they 
confessed  that  all  things  therein  were  Di  vine.  But  at  that  instant, 
some  spirits  of  our  earth,  who  were  infidels,  suggested  various 
scandals,  saying  that  He  was  born  an   infant,  lived  as  a  man, 
appeared  as  another  man,  was  crucified, with  other  circumstances 
of  a  like  nature.     The  spirits  of  the   earth  Jupiter,    however, 
paid  no  attention  to  these  suggestions.     They  said  that  such  are 
their  devils,  whom  they  abhor  ;  adding,  that  nothing  of  a  celes 
tial  principle  has  any  place  in  their  minds,  but  only  an  earthly 
principle,  which  they  called  dross;  and  which  they  said  they  had 
discovered  from   this  circumstance,  that  when   mention   was 
made  of  going  naked  on  their  earth,  obscene  ideas  immediately 
occupied  their  thoughts,  and  they  paid  no  attention    to  their 
celestial  life,  which  was  also  spoken  of  at  the  same  time. 

67.  The  clear  perception  which  the  spirits  of  Jupiter  have 
concerning  spiritual  things,   was    made  manifest  to   me   from 
their  manner  of  representing  how  the  Lord  converts  depraved 
affections  into  good  affections.  They  represented  the  intellectual 
mind  as  a  beautiful  form,  and  impressed  upon  it    an    activity 
suitable  to  the  form  answering  to  the  life  of  affection.  This  they 
executed  in  a  manner  which  no  words  can  describe,  and  with 
such  dexterity  that  they  were  commended  by  the  angels.  There 
were  present  on  this  occasion  some  of  the  learned  from  our  earth, 
who  had  immersed  the  intellectual  principle  in  scientific  terms, 
and  had  thought  and  written  much  about  form,  about  substance, 
about  materiality  and  immateriality,  and  the  like,  without  ap 
plying  such  things  to  any  use  :  these  could  not  even   compre 
hend  that  representation. 

68.  They  are  exceedingly  cautious  on  their  earth,  lest   any 
one  should  fall  into  wrong  opinions  concerning  the  only   Lord  ; 
and  if  they  observe  that  any  begin  to  think   not  rightly   con 
cerning  Him,  they  first,  admonish,  then  use  threats,  and  lastly 
deter  by  punishment.   They  said  that  they  had  observed,  if  any 
such  wrong  opinions  insinuate  themselves  into  any  family,  thai 
family  is  taken  from  amongst  them,  not  by  the  punishment   of 
death  inflicted  by  their  fellows,  but  by  being  deprived  of  respi 
ration,  and  consequently  of  life,  by    spirits,    when    they    have 
first  threatened  them  with  death  :  for  in  that  earth  spirits  speak 
with  the  inhabitants,  and  chastise  them  if  they  have  dune  evil, 
and  even  if  they  have  intended  to  do  evil,  of  which    we  shall 
say  more  presently.     Hence  if  they  think  evil  concerning  the 
only  Lord,  and  do  not  repent,  they  are  threatened  with  death. 

359 


68 70  ON    TH-E    EAKTHS    IN    THE   TNI  VERSE. 

In  this  manner  the  worship  of  the  Lord,  who  to  the  inhabitants 
of  that  earth  is  the  Supreme  Divinity,  is  preserved  pure. 

69.  They  said  that  they  have  no  particular    days   set  apart 
for  Divine  worship,  but  that  every  morning   at   sun-rise,  and 
every  evening  at  sun-setting,  they  perform    holy   worship  to 
their  only  Lord  in  their  tents ;  and  that  they  also  sing  psalms 
after  their  manner. 

70.  I  was  further  informed,  that  in  that  earth  there  are  also 
some  who  call  themselves  saints,  and  who  command  their  ser 
vants,  of  whom  they  wish  to  have  great  numbers,  to  give  them 
the  title  of  lords,  threatening  them   with   punishment   if   they 
omit  it.     They  likewise  forbid  their  servants  to  adore  the  Lord 
of  the  universe,  saying  that  themselves  are  lords-mediators,  and 
that  they  will  present  the  supplications  of  others  to  the  Lord  of 
the  universe.     They  call  the  Lord  of  the  universe,  who  is  our 
Lord,  not  only  the  Lord,  as  the  rest  do,  but  the  Supreme  Lord, 
by  reason  that  they  call  themselves  also  lords.     The  sun  of  the 
world  they  call  the  Face  of  the  Supreme  Lord,  and  believe  that 
His  abode  is  there,  wherefore  they  also  adore  the  sun.  The  rest 
of  the  inhabitants  hold  them  in   aversion,  and  are  unwilling  to 
converse  with  them,  as  well  because  they  adore  the  sun  as  be 
cause  they  call  themselves  lords,  and  are  worshiped   by   their 
servants  as  mediatory  gods.     There  was  shown  me  by  spirits 
the  covering  of  their  head,  which  was  a  tufted  cap  of  darkish 
color.     In  the  other  life  such  appear  to  the  left  in  a  certain  al 
titude,  and  there  sit  as  idols,  and  for  some  time  are  also   wor 
shiped  by  the  servants  who  have  attended  upon  them,  but  are 
afterwards  held  in  derision  by  the  same  servants.     What  sur 
prised  me  was,  that  their  faces  shine  there  as  by  the  light  of  a 
fire,  which  is  in  consequence  of  their  having  believed  that  they 
were  saints  ;  but  notwithstanding  this  fiery  appearance  of  their 
faces,  they  are  nevertheless  cold,  and  have  an  intense  desire  to 
be  made  warm.     Hence  it  is  evident  that  the  fire,  whereby  they 
seem  to  shine,  is  the  fire  of  self-love,  and  a  false  fire.     In  order 
to  make  themselves  warm,   they  seem   to   themselves   to   cut 
wood,  and  whilst  they  are  thus  employed,  there  appears  under 
neath  the  wood  something  of  a  man,  whom  at  the   same   time 
they  attempt  to  strike.     This  appearance  is  in  consequence  of 
their  attributing  to  themselves  merit  and  sanctity  ;  for  all  who 
do  so  in  this  life  seem  to   themselves   in    another   life   to   cut 
wood,  as  was  the  case  likewise  with  some  spirits  from  our  earth, 
who  have  been  spoken  of  elsewhere.  For  the  further  illustration 
of  this  subject,  I  shall  here  adduce  what  has  been  experimen 
tally  made  known  to  me  :  "In  the  lower  earth  beneath   the 
soles  of  the  feet,  are  those  who  have  placed  merit  in  their  good 
deeds  and  works.     Several  of  them  appear  to  themselves  to  cut 
wood.     The  place  where  they  are  collected  is  very  cold,  and  they 
6euu  to  themselves  to  acquire  warmth  by  their  labor.     I  have 

360 


OF    THE    PLANET   JUPITEK.  70 — 72 

also  discoursed  with  them,  and  it  was  given  me  to  ask  them 
whether  they  had  any  inclination  to  leave  that  place.  They 
replied  that  as  yet  they  had  not  merited  it  by  their  labor.  When 
that  state  however  is  finished  and  past,  they  are  taken  away 
thence.  All  such  spirits  are  in  a  mere  natural  state,  inasmuch  as 
in  the  desire  of  meriting  salvation  there  is  nothing  of  a  spiritual 
principle,  such  desire  originating  in  self,  and  not  in  the  Lord. 
Moreover  such  prefer  themselves  above  others,  and  in  some  cases 
despise  others  ;  and  if  in  another  life  they  do  not  receive  more 
bliss  than  others,  they  have  indignation  against  the  Lord,  where 
fore  whilst  they  are  cutting  wood,  it  appears  as  if  somewhat  of 
the  Lord  was  underneath  the  wood.  This  is  in  consequence  of 
their  indignation. "dd 

71.  It  is  common  in  the  earth  Jupiter  for  spirits  to  discourse 
with  the  inhabitants,   to  instruct  them,   and  also  to  chastise 
them  if  they  have  done  evil  ;  on  which  subject  I  wish  to  be 
more  particular,  as  several  things  were  related  to  me  by  their 
angels  concerning  it.     The  reason  why  spirits  in  that  earth  dis 
course  with  men  is,  because  they  think  much  about  heaven  and 
a  life  after  death  ;  and  because  respectively  they  are  little  soli 
citous  about  the  present  life  ;  for  they  know  that  they  shall  live 
after  their  decease,  and  in  a  happy  state  according  to  the  state 
of  their  internal  man,  formed  in  the  world.     To  discourse  with 
spirits  and  angels  was  also  common  on   this   earth  in  ancient 
times,  and  for  the  same  reason,  viz.  because  they  then  thought 
much  of  heaven  and  little  of  the  world.     But  that  living  com 
munication  with  heaven  in  process  of  time  was  closed,  as  man 
from  internal  became  external,  or  what  is  the  same  thing,  as  he 
began  to  think  much  about  the  world  and  little  about  heaven ; 
and  especially  when  he  ceased  to  believe  in  the  existence  of 
heaven  or  hell,  and  that  in  himself  there  was  a  spiritual  man 
which  would  live  after  death  ;  for  at  this  day  it  is  believed  that 
the  body  lives  by  a  virtue  of  its  own,  and  not  by  virtue  of  its 
spirit ;  wherefore  unless  man  now  entertained  a  belief  that  he 
should  rise  again  with  his  natural  body,  he  would  have  no  belief 
at  all  about  the  resurrection. 

72.  As  to  what  particularly  concerns  the  presence  of  spirits 
with  the  inhabitants  of  Jupiter,  there  are  some  spirits  who 
chastise,  some  who  instruct,  and  some  who  rule  over  them. 
The  spirits  who  chastise  apply  themselves  to  the  left  side,  and 
incline  themselves  towards  the  back,  and  when  they  are  there, 
they  press  forth  from  man's  memory  all  that  he  has  done  or 

d<i  That  the  Lord  alone  has  merit  and  righteousness,  n.  9715,  9975,  9979,  9981, 
9982.  That  such  as  place  merit  in  their  works,  or  wish  to  merit  heaven  by  their 
good  deeds,  in  another  life  wish  to  be  served,  and  are  in  no  wise  contented,  11.  6393. 
That  they  despise  their  neighbor,  and  are  angry  at  the  Lord  Himself,  if  they  do  not 
receive  a  reward,  n.  9976.  What  their  lot  is  in  another  life,  n.  942,  1774,  1877, 
2027.  That  they  are  of  those  who  in  the  lower  earth  appear  to  cut  wood.  u.  U 10 
4943. 

361 


72,  73  ON    THE   EARTHS    IK    THE    UNIVEESE. 

thought ,  for  this  is  an  easy  thing  to  spirits,  inasmuch  as  when 
they  come  to  man,  they  enter  into  all  his  memory.1  If  they  find 
that  he  has  done  evil,  or  has  thought  evil,  they  reprove  him,  and 
also  chastise  him  by  pain  in  the  joints  of  his  feet  or  hands,  or 
about  the  region  of  the  belly  ;  this  also  spirits  can  effect  with 
much  dexterity  when  they  are  permitted.  On  the  approach  of 
such  spirits  to  man,  he  is  struck  with  horror  attended  with  fear, 
and  hence  he  is  aware  of  their  coming.  Fear  may  be  excited  in 
any  person  by  evil  spirits,  on  their  approach,  especially  by  those 
who  during  their  abode  in  the  world  have  been  thieves  and 
robbers.  In  order  that  I  might  know  how  those  spirits  act 
when  they  come  to  a  man  of  their  own  earth,  it  was  permitted 
that  such  a  spirit  should  also  come  to  me.  When  he  was  near, 
horror  attended  with  fear  manifestly  affected  me,  yet  it  was  not 
an  interior  but  exterior  horror,  because  I  was  aware  of  the 
spirit  from  whom  it  proceeded.  He  was  also  seen  by  me,  and 
appeared  as  a  darkish  cloud  with  moveable  stars  in  it :  (move- 
able  stars  signify  falsities-,  but  fixed  stars  truths0).  He  applied 
himself  to  my  left  side  towards  the  back,  and  likewise  began  to 
reprove  me  on  account  of  things  done  and  thought,  which  he 
produced  from  my  memory,  and  also  interpreted  unfavorably  ; 
but  he  was  checked  by  the  angels.  When  he  perceived  that  he 
was  with  a  man  who  did  not  belong  to  his  own  earth,  he  began 
to  discourse  with  me,  saying  that  when  he  came  to  any  man 
he  knew  all  and  singular  the  things  which  the  man  was  doing 
and  thinking  ;  also  that  he  severely  reproved  him,  and  likewise 
chastised  him  by  various  pains.  At  another  time  again  such 
a  chastising  spirit  came  to  me,  and  applied  himself  to  my  left 
side  below  the  middle  of  the  body,  like  the  former,  and  also 
desired  to  punish  me  ;  but  he  likewise  was  restrained  by  the 
angels.  He  showed  m6  however  the  kinds  of  punishment  which 
they  are  permitted  to  inflict  on  the  men  of  their  earth,  if  they 
do  evil,  or  intend  to  do  evil.  Besides  pains  of  the  joints,  they 
cause  also  a  painful  compression  about  the  middle  of  the  belly, 
which  seems  as  if  it  proceeded  from  a  tight  sharp  belt ;  likewise 
a  cessation  of  respiration  at  times  even  to  apparent  suffocation. 
Another  kind  of  punishment  is  that  of  prohibition,  whereby  the 
person  punished  is  forbid  eating  anything  but  bread  for  a  time. 
Lastly,  death  is  denounced  in  case  the  offender  does  not  cease 
from  his  evil  acts  and  intentions,  and  at  the  same  time  he  is 
deprived  of  all  satisfaction  arising  from  the  company  of  his  wife, 
his  children,  and  associates.  Grief  is  also  insinuated  on  such 
occasions  by  reason  of  such  deprivation. 

73.  The  spirits  who  instruct,  apply  themselves  also  to  the 
left  side  of  the  persons  instructed,  but  more  to  the  front.  They 
reprove  likewise,  but  mildly,  and  presently  teach  them  how 
they  ought  to  live.  They  appear  also  of  a  darkish  hue,  yet  not 
like  clouds  as  the  former,  but  as  if  they  were  clad  in  saekclotk 
362 


OF   THE    PLANET   JUPITER.  73 76 

These  are  called  instructors,  but  the  former  chastisers.  When 
the  instructing  spirits  are  present,  angelic  spirits  are  present 
also,  sitting  close  to  the  head,  arid  filling  it  in  a  peculiar  man 
ner.  Their  presence  likewise  is  perceived  there  like  a  mild  and 
gentle  aspiration  ;  for  they  are  afraid  of  man's  perceiving  the 
least  pain  or  anxiety  from  their  approach1  and  influx.  They 
govern  the  chastising  and  instructing  spirits,  preventing  the 
former  from  putting  man  to  more  pain  than  is  permitted  by  the 
Lord,  and  prompting  the  latter  to  teach  what  is  true.  During 
the  time  that  a  chastising  spirit  was  with  me,  there  were  pre 
sent  also  angelic  spirits,  who  kept  my  countenance  in  a  con 
stant  smile  and  cheerfulness,  and  the  region  about  the  lips 
prominent,  and  my  mouth  a  little  open.  This  the  angels  easily 
effect  by  influx,  when  it  is  permitted  of  the  Lord.  They  said 
that  with  the  inhabitants  of  their  earth,  they  induce  such  a 
countenance  when  they  are  present. 

74.  If  man,  after  chastisement  and  instruction,  again  does 
evil,  or  thinks  to  do  evil,  and  does  not  check  himself  by  the 
precepts  of  truth,  when  the    chastising   spirit   returns,    he   is 
punished  more  severely  ;  but  the  angelic  spirits  moderate  the 
punishment  according  to  the  intention  in  what  was  done,  and 
according  to  the  will  principle  in  what  was  thought.    Hence  it 
may  appear,  that  their  angels  who  sit  at  the  head,   exercise  a 
species  of  judicatory  power  over  man,  inasmuch  as  they  permit, 
moderate,  restrain,  and  operate  by  influx  ;  but  it  was  declared, 
that  they  do  not  judge,  but  that  the  Lord  alone  is  Judge,  and 
that  from  Him  into  them  flow  all  things  which  vthey  enjoin  to 
the  chastising  and  instructing  spirits,  and  that  it  appears  as  if. 
it  was  from  them. 

75.  In  the  earth  Jupiter,  spirits  speak  with  man,  but  man  in 
his  turn  does  not  speak  with  spirits,  only  these  words  when  he 
is  instructed, — I  will  do  so  no  more  :  nor  is  it  allowed  him  to 
tell  any  one  that  a  spirit  has  spoken  with  him,  for  if  he  does 
this,  he  is  afterwards  punished.     Those  spirits  of  Jupiter,  when 
they  were  with  me,  supposed  at  first  that  they  were  with  a 
man  of  their  own  earth  ;  but  when  I  spake  with  them   again, 
and  when  they  perceived  that  I  had  thoughts   of  publishing 
what  passed  between  us,  and  thus  of  telling  it  to  others,  and 
that  it  was  not  allowed  them  either  to  chastise  or  instruct  me  for 
so  doing,  they  then  discovered  that  they  were  with  a  stranger 

76.  There  are  two  signs  which  appear  to  those  spirits  during 
their  abode  with  man  :  they  see  an  elderly  man  [virum]   of  a 
fair  countenance,  which  is  a  sign  to  them  to  speak  nothing  but 
what  is  true,  and  to  do  nothing  but  what  is  just;  they  see  also 
a  face  in  a  window,  which  is  a  sign  to  them  to  depart  thence. 
Such  an  elderly  man  also  appeared  to  me,   and  likewise  a 
face  was  seen  in  a  window,  and  on  seeing  the  face  those  spirits 
immediately  departed  from  me. 

363 


77 79  ON    THE    EARTHS    IN    THE    UNIVERSE. 

77.  Besides  the  spirits  above  mentioned,  there    are    also 
spirits  who  suggest  contrary  persuasions.    These  are  they  who, 
during  their  abode  in  the  world,  were  banished  from  the  society 
of  the  rest  on  account  of  their  wickedness.  When  they  approach, 
there  appears  as  it  were  a  flying  lire,  which  passes  downwards 
near  the  face.     They  place  themselves  beneath  near  man's 
back  parts,  and  speak  thence  towards  the  upper  parts.     What 
they  say  is  directly  contrary  to  the  instructions  which   the   in 
structor  spirit  gave  from  the  angels,  and  is  to  this  purport,  that 
they  need  not  live  according  to  instruction,  but  according  to 
their  own  will  and  pleasure,  without  any   cl),eck  or  restraint. 
They  generally  make  their  approach  as  soon  as  the  former 
spirits  are  departed;  but  the  men  on  that  earth  are  aware  who 
and  what  those  spirits  are,  and  therefore  are  unconcerned  about 
them.     Nevertheless  they  are  taught  hereby  what  is  evil,  and 
consequently  what  is  good  ;  for  by  evil  is  learnt  what  good  is, 
the  quality  of  good  being  discerned  by  its  opposite,  because  all 
perception  in  every  case -is  according  to  reflection,  in  relation 
to  differences  and  distinctions  suggested  by  opposites,  in  various 
manners  and  various  degrees. 

78.  The  chastising  and  instructing  spirits  do  not  approach 
those  who  call  themselves  saints  and  lords-mediators  (concern 
ing  whom  see  above,  n.  70),  because  these  do  not  suffer  them 
selves  to  be  instructed,  nor  are  amended  by  discipline,  being 
inflexible  in  consequence  of  being  under  the  influence  of  self- 
love.     The  chastising  and  instructing  spirits  say,  that  they  dis 
cern  such  by  their  coldness,  and  that  when  they  perceive  cold 
they  depart  from  them. 

79.  There    are    also    spirits    amongst  those  from  the  earth 
Jupiter  whom  they  call  sweepers  of  chimneys,  because  they 
appear  in  like  garments,  and  likewise  with  sooty  faces.     Who 
they  are,  and  what  is  their  nature  and  quality,  I  shall  also  de 
scribe.  One  of  these  spirits  came  to  me,  and  anxiously  requested 
that  I  would  intercede  for  him  to  be  admitted  into  heaven.    He 
said  that  he  was  not  conscious  of  having  done  any  evil,  only 
that  he  had  reprimanded  the  inhabitants  of  his  earth,  and  that 
after  reprimanding,  he  instructed  them.    He  applied  himself  to 
my  left  side,  a  little  lower  than  the  elbow,  and  spake  as  it  were 
with  a  divided  faith.     He  had  also  the  power  of  exciting  pity. 
But  all  I  could  say  in  reply  was,  that  it  was  not  in  my  power  to 
help  him,  for  that  all  help  was  from  the,Lord  alone  ;  nor  could 
I  intercede  for  him,  because  I  did  not  know  whether  it  was 
useful  or  not ;  but  that  if  he  was  deserving,  he  might  have  hope. 
At  that  instant  he  was  remanded  back  amongst  some  upright 
spirits  from  his  own  earth  ;   but  they  said  that  he  could  not  be 
in  consort  with  them,  because  he  differed  in  quality.    Still  how 
ever  he  requested  withtan  intense  desire  to  be  let  into  heaven, 
and  in  consequence  thereof  he  was  introduced  to  a  society  of 


OF    THE    PLANET   JUPITER.  79,    80 

upright  spirits  of  this  earth ;  but  these  also  declared  that  he 
could  not  abide  with  them.  He  was  likewise  of  a  black  color 
in  the  light  of  heaven ;  but  he  himself  said  that  he  was  not  a 
black  color,  but  of  a  darkish  brown.  I  was  informed  that 
those  are  such  at  first  who  are  afterwards  received  amongst 
those  who  constitute  the  province  of  the  SEMINAL  VESSELS  in 
the  GRAND  MAN,  or  heaven ;  for  in  those  vessels  the  semen  is 
collected  and  is  encompassed  with  a  covering  of  suitable  matter 
tit  to  preserve  the  prolific  principle  of  the  semen  from  being  dis 
sipated,  but  which  may  be  put  oif  in  the  neck  of  the  uterus, 
that  thus  what  is  reserved  within  may  serve  for  conception  or 
the  impregnation  of  the  ovulum  ;  hence  also  that  seminal  matter 
has  a  strong  tendency  and  as  it  were  a  burning  desire  to  put 
itself  off,  and  leave  the  semen  to  accomplish  its  end  :  somewhat 
similar  to  this  appeared  likewise  in  this  spirit.  He  came  again 
to  me,  in  vile  raiment,  and  again  said  that  he  had  a  burning 
desire  to  be  admitted  into  heaven,  and  that  now  he  perceived 
himself  to  be  qualified  for  that  purpose.  It  was  granted  me  to 
tell  him  that  possibly  this  was  a  token  that  he  would  shortly  be 
admitted.  At  that  instant  the  angels  called  to  him  to  cast  off 
his  raiment,  which  he  did  immediately  with  inconceivable  quick 
ness,  from  the  vehemence  of  his  desire ;  whereby  was  represented 
what  is  the  nature  of  their  desires  who  are  in  the  province  to 
which  the  seminal  vessels  correspond.  I  was  informed  that 
such,  when  they  are  prepared  for  heaven,  are  stripped  of  their 
own  garments,  and  are  clothed  with  new  shining  raiment,  and 
become  angels.  They  are  likened  unto  caterpillars,  which 
having  passed  through  that  vile  state  of  their  existence  are 
changed  into  nymphs,  and  thus  into  butterflies;  in  which  last 
state  they  are  gifted  with  new  clothing,  and  also  with  wings  of 
various  colors,  as  blue,  yellow,  silver,  or  golden.  At  the  same 
time  they  have  liberty  to  fly  in  the  open  air  as  in  their  heaven, 
and  to  celebrate  their  marriage,  and  to  lay  their  eggs,  and  thus 
to  provide  for  the  propagation  of  their  kind  ;  and  then  also  sweet 
and  pleasant  food  is  allotted  them  from  the  juices  and  odors  of 
various  flowers. 

80.  Hitherto  nothing  has  been  said  concerning  the  nature 
and  quality  of  the  angels  who  are  from  the  earth  Jupiter;  for 
they  who  come  to  the  men  of  their  earth,  and  sit  at  the  head 
(concerning  whom,  see  n.  73),  are  not  angels  in  their  interior 
heaven,  but  are  angelic  spirits,  or  angels  in  their  exterior  hea 
ven;  and  inasmuch  as  the  nature  and  quality  of  the  former 
angels  have  been  made  known  to  me,  I  shall  here  relate  what 
has  been  discovered  on  that  subject.  A  certain  spirit  belonging 
to  those  of  the  earth  Jupiter,  who  inspire  terror,  approached  to 
my  left  side  beneath  the  elbow,  and  thence  spake  to  me  ;  but  his 
speech  was  harsh,  nor  were  his  expressions  very  distinct,  so  that 

365 


80,    81  ON    THE    EARTHS    IN    THE    UNIVERSE. 

I  was  obliged  to  wait  some  time  before!  could  collect  his  mean 
ing.     And  whilst  he  was  speaking,  he  injected  somewhat  of 
terror,  admonishing  me  hereby  to  give  a  kind  reception  to  the 
angels  when  they  came  :  but  it  was  given  me  to  reply,  that  this 
did  not  depend  upon  myself,  for  that  all  were  received  by  me  ac 
cording  to  what  they  were  in  themselves.     Presently  the  angels 
of  that  earth  approached,  and  I  was  permitted  to  perceive  from 
their  discourse  that  they  differed  altogether  from  the  angels  of 
our  earth  ;  for  they  did  not  discourse  by  verbal  expressions,  but 
by  ideas  which  diffused  themselves  through  every  part  of  my 
•  interiors:  and  hence  also  they  had  an  innux  into  the  face,  so 
that  the  face  concurred  in  every  particular,  beginning  from  the 
lips,  and  proceeding  towards  the  circumference  in  every  direc 
tion.     The  ideas  which  were  instead  of  verba-l  expressions,  were 
discrete,  but  in  a  small  degree.     Afterwards  they  discoursed 
with  me  by  ideas  still  less  discrete,  so  that  scarce  anything  oi 
interstice  was  perceivable.  It  appeared  in  my  perception  like  the 
meaning  of  verbal  expressions  with  those  who  attend  only  to  the 
meaning  abstracted  from  the  expressions.     This  discourse  was 
more  intelligible  to  me  than  the  former,  and  was  also  more  full. 
It  flowed,  in  like  manner  as  the  former,  into  the  face ;  but  the 
influx  was  more  continuous  according  to  the  quality  of  the  dis 
course  ;  it  did  not,  however,  begin  as  the  former,  from  the  lips, 
but  from  the  eyes.     Afterwards  they  discoursed  in  a  manner 
still  more  continuous  and  full ;  and  then  the  face  could  not 
concur  by  a  suitable  motion,  but  the  influx  was  made  sensible 
on  the  brain,  which  was  acted  upon  in  like  manner.     Lastly, 
they  discoursed  so,  that  the  discourse  fell  only  on  the  interior 
intellect ;  its  volubility  was  like  that  of  an  attenuated  atmo 
sphere.     I  was  made  sensible  of  the  influx,  but  not  distinctly 
of  the  particulars  discoursed  on.  These  several  kinds  of  discourse 
may  be  compared  with  different  fluids, — the  first  kind  with  fluent 
water,  the  second  with  water  more  attenuated,  the 'third  with 
the  atmospherical  air,  and  the  fourth  with  attenuated  air.     The 
spirit  above  mentioned,  who  was  on  the  left  side,  sometimes  in 
terrupted  the  discourse,  admonishing  me  particularly  to  behave 
modestly  with  his  angels  ;  for  there  were  attendant  spirits  from 
our  earth  who  suggested  things  which  gave  displeasure.    He  said 
that  he  did  not  understand  at  first  what  the  angels  discoursed 
about,  but  that  he  did  afterwards  when  he  removed  to  my  left 
ear.     Then  also  his  speech  was  not  harsh  as  before,  but  like  that 
of  other  spirits. 

81.  I  afterwards  discoursed  with  the  angels  concerning 
some  extraordinary  particulars  on  our  earth,  especially  concern 
ing  the  art  of  printing,  concerning  the  Holy  Word,  and  concern 
ing  the  doctrinals  of  the  church  derived  from  the  Word  ;  and  I 
informed  them  that  the  Word  and  the  doctrinals  of  the  church 
366 


OF  THE  PLANET  JUPITER.  81 84 

were  printed  and  published,  and  were  thus  learnt.  They  won 
dered  exceedingly  that  things  of  such  a  nature  could  be  made 
public  by  writing  and  printing. 

82.  I  was  allowed  to  see  how  the  spirits  of  that  earth,  when 
they  are  prepared,  are  taken  up  into  heaven,  and  become  angels. 
On  such  occasions  there  appear  chariots  and  bright  horses  as  of 
fire,  by  which  they  are  carried  away  in  like  manner  as  Elias. 
The  reason  of  this  appearance  of  chariots  and  bright  horses  as  of 
fire  is,  because  thus  it  is  represented  that  they  are  instructed 
and  prepared  to  enter  heaven,  inasmuch  as  chariots  signify  the 
doctrinale  of  the   church,  and  bright  horses  signify  an  enlight 
ened  understanding.66 

83.  The  heaven  into  which  they  are  carried  away,  appears 
on  the  right  to  their  earth,  consequently  separate  from  the  hea 
ven  of  the  angels  of  our  earth.     The  angels  who  are  in  that 
heaven   appear  clothed  in  shining  blue  raiment  spotted  with 
little  stars  of  gold,  and  this  by  reason  of  their  having  loved 
that  color  in  the  world,  and  having  believed  also  that  it  was 
the  verjr  essential  celestial  color,  and  especially  because  they 
are  principled  in  such  good  of  love  as  that  color  corresponds 
to.tf 

8Jr.  There  appeared  to  me  a  bald  head,  but  only  the  upper 
part  thereof,  which  was  bony  ;  and  I  was  told  that  such  an 
appearance  is  seen  by  those  who  are  to  die  within  a  year,  and 
that  they  instantly  prepare  themselves.  The  inhabitants  of  that 
earth  do  not  fear  death,  except  on  this  account,  that  they  leave 
their  conjugial  partner,  their  children,  or  parents,  for  they  know 
that  they  shall  live  after  death,  and  that  in  dying  they  do  not 
quit  life,  because  they  go  to  heaven  ;  wherefore  they  do  not 
call  it  dying,  but  being  heaven-made.  Such  amongst  them'  as 
have  lived  in  true  conjugial  love,  and  have  taken  such  care 
of  their  children  as  becomes  parents,  do  not  die  of  diseases,  but 
in  tranquillity  as  in  sleep  ;  and  thus  they  emigrate  from  the 
world  to  heaven.  The  age  to  which  the  inhabitants  live  is,  on 
an  average,  about  thirty  years,  estimated  according  to  years  on 
our  earth.  It  is  by  the  providence  of  the  Lord  that  they  die  at 
so  early  an  age,  lest  their  numbers  should  increase  beyond 
what  that  earth  is  capable  of  supporting ;  and  whereas,  when 
they  have  fulfilled  those  years,  they  do  not  suffer  themselves  to 

ee  That  chariots  signify  the  doctrinals  of  the  church,  n.  2760,  5321,  8215.  That 
horses  signify  the  intellectual  principle,  n.  2760,  2761,  2762,  3217,5321,  6125,  6400, 
6534,  7024,  8136,  8148,  8381.  That  the  white  horse  in  the  Apocalypse  signifies  the 
understanding  of  the  Word,  n.  2760.  That  by  Elias  in  a  representative  sense  is 
meant  the  Word,  n.  2762,  5247.  And  whereas  all  doctrine  of  the  church  and  the 
understanding  thereof  are  from  the  Word,  Elias  is  called  the  chariots  of  Israel  and 
the  horsemen  thereof,  n.  2762.  That  on  this  account  he  was  taken  up  by  a  fiery 
chariot  and  fiery  horses. 

^  ff  That  blue  originating  in  red  or  flame-coior,  corresponds  to  the  good  of  celes 
tial  love  ;  and  that  blue  grounded  in  white  or  lightish  color,  conesponds  to  the 
good  of  spiritual  love,  n.  9868. 

367 


84 87  ON    THE    EARTHS    IN    Till-;    UM VERSE 

be  guided  by  spirits  and  angels  like  those  who  are  not  so  far 
advanced  in  age,  therefore  spirits  and  angels  seldom  attend 
them  when  arrived  at  their  thirtieth  year.  They  come  to  matu 
rity  sooner  than  on  our  earth.  Even  in  the  first  flower  of  youth 
they  connect  themselves  in  marriage,  and  then  it  is  their  "chief 
delight  to  love  the  partner  of  such  connection,  and  to  take  care 
of  their  children.  Other  delights  they  indeed  call  delights,  but 
respectively  external. 


OF    THE  EARTH   OR   PLANET   MARS,   ITS  SPIRITS 
AND  INHABITANTS. 

85.  The  spirits  of  Mars  are  amongst  the  best  of  all  spirits 
who  come  from  the  earths  of  this  solar  system,  being  for  the 
most  part  celestial  men,  not  unlike  those  who  were  of  the  most 
ancient  church  on  this  earth.??  When  they  are  represented  ac 
cording  to  their  true  nature  and  quality,  they  are  represented 
with  the  face  in  heaven  and  the  body  in  the  world  of  spirits  ; 
and  such  of  them  as  are  angels  are  represented  with  the  face 
towards  the  Lord  and  with  the  body  in  heaven. 

86.  The    planet   Mars    appears   in    the  idea  of  spirits  and 
angels,  (like  all  the  other  planets,)  in  its  place  constantly,  which 
place  is  to  the  left  in  front,  at  some  distance  in  the  plane  of  the 
breast,  and  thereby  out  of  the  sphere  where  the  spirits  of  our 
earth  are.     Spirits  of  one  earth  are  separate  from  the  spirits  of 
another  earth,  by  reason  that  the  spirits   of  each   particular 
earth  have  relation  to  some  particular  province  in  the  GRAND 
MANF  and  consequently  they  are  each  in  other  and  different 
states  ;  and  it  is  owing  to  this  diversity  of  state  that  they  ap 
pear  separate  from  each  other,  either  to  the  right  or  to  the  left, 
at  a  greater  or  lesser  distance. hh 

87.  Spirits  came  thence  to  me,  and  applied  themselves  to 
my  left  temple,  where  they  breathed  upon  me  with  their  dis 
course  ;  but  I  did  not  understand  it.     As  to  its  flow,  it  was  soft 
beyond  what  I  had  ever  before  perceived,  being  like  the  softest 
breeze.  It  breathed  first  upon  the  left  temple  and  upon  the  upper 
part  of  the  left  ear  ;  and  the  breathing  proceeded  thence  to  the 
left  eye,  and  by  degrees  to  the  right,  and  flowed  down   after- 

gg  That  the  first  and  most  ancient  church  on  this  earth  was  a  celestial  church, 
which  is  the  chief  of  all,  concerning  which  see  n.  GOT,  895,  920,  1121,  1122,  1123, 
1124.  2896,  4493,  8891,  9942,  10,545.  That  a  church  is  called  celestial  wherein 
love  to  the  Lord  is  the  ruling  principle,  but  spiritual  wherein  the  ruling  principle 
is  charity  and  faith,  n.  3691,  6435,  9468,  9680,  9683,  9780. 

lit»  That  distances  in  another  life  are  real  appearances,  which  are  presented  visi 
bly  by  the  Lord,  according  to  the  states  of  the    interiors  of  angel?  and  spirits,  n 
5604,  9104,  9440.  10,146. 
368 


OF    THE    PLANET    MARS.  87 

wards,  especially  from  the  left  eye,  to  the  lips  ;  and  when  it  was 
at  the  lips,  it  entered  through  the  mouth,  and  by  a  way  within 
the  mouth,  and  thus  through  the  eustachian  tube  into  the  brain. 
When  the  breathing  arrived  thither,  then  I  understood  their 
speech,  and  was  permitted  to  discourse  with  them.  I  observed, 
whilst  they  were  speaking  with  me,  that  my  lips  were  put  in 
motion,  and  also  my  tongue  in  a  slight  degree,  and  this  by 
reason  of  the  correspondence  of  interior  speech  with  the  exterior. 
Exferior  speech  is  that  of  articulate  sound  conveyed  to  the  ex 
ternal  membrane  of  the  ear,  and  thence  to  the  brain  by  means 
of  the  small  organs,  membranes  and  fibres,  which  are  within 
the  ear.  Hence  it  was  granted  me  to  know  that  the  speech  of  the 
inhabitants  of  Mars  was  different  from  that  of  the  inhabitants 
of  our  earth,  in  that  it  was  not  sonorous,  but  almost  tacit,  in 
sinuating  itself  into  the  interior  hearing  and  sight  by  a  shorter 
way  ;  and  consequently  that  it  was  more  perfect,  fuller  of  ideas, 
and  thereby  approaching  nearer  to  the  speech  of  spirits  and 
angels.  The  essential  affection  also  of  the  speech  is  represented 
amongst  them  in  the  face,  and  the  thought  thereof  in  the  eyes  ; 
*br  the  thought  and  the  speech,  and  likewise  the  affection  and 
the  face,  with  them  act  in  unity.  They  account  it  wicked  to 
think  one  thing  and  speak  another,  and  to  will  or  desire  one 
thing  whilst  the  features  of  the  face  express  the  contrary.  They 
are  altogether  unacquainted  with  hypocrisy,  and  likewise  with 
fraudulent  pretence  and  deceit.  That  the  same  kind  of  speech 
prevailed  amongst  the  most  ancient  people  on  our  earth,  I  was 
permitted  to  know  by  conversation  with  some  of  them  in  another 
life  ;  and  for  the  further  elucidation  of  this  subject  I  shall  here 
relate  the  following  particulars,  communicated  to  me  on  the 
occasion  :  "It  was  shown  me  by  an  influx  which  I  cannot  de 
scribe  what  was  the  nature  and  quality  of  the  speech  which  pre 
vailed  amongst  the  men  of  the  most  ancient  church  ;  that  it  was 
not  articulate,  like  the  verbal  speech  of  our  time,  but  tacit,  being 
effected  not  by  external  respiration,  but  by  internal  :  thus  it  was 
speech  cogitative.  It  was  also  permitted  me  to  perceive  the  na 
ture  of  their  internal  respiration,  how  it  proceeded  from  the 
navel  towards  the  heart,  and  thus  through  the  lips  without  any 
thing  of  sound  whilst  they  were  speaking;  and  that  it  did  not 
enter  into  the  ear  of  another  by  an  external  way,  and  beat  on 
what  is  called  the  drum  of  the  ear,  but  by  a  certain  internal  way, 
and  by  what  is  called  at  this  day  the  tuba  eustackiana.  It  was 
further  shown  me  that  by  such  speech  they  were  enabled  to  ex 
press  more  fully  the  purposes  of  the  mind,  and  the  ideas  of  the 
thought,  than  can  possibly  be  done  by  articulate  sounds  or  ex 
pressions  of  the  outward  voice,  which  speech  is  in  like  manner 
directed  by  respiration,  but  such  as  is  external ;  for  there  is  not  a 
single  expression,  nor  any  constituent  of  expression  which  is  not 
directed  by  applications  of  the  respiration.  This  however  was 
2±  369 


87 89        ON  THE  EARTHS  IN  THE  UNIVERSE. 

effected  with  the  antediluvians  more  perfectly,  as  being  directed 
by  internal  respiration,  which  being  of  a  more  interior  nature, 
is  also  more  perfect,  and  more  applicable  and  con  form  able  to  the 
ideas  of  thought.  Moreover  they  were  enabled  to  express  their 
meaning  by  slight  motions  of  the  lips,  and  by  corresponding 
changes  of  the  countenance  ;  for  being  celestial  men,  whatsoever 
was  the  object  of  their  thoughts  shone  forth  from  their  faces 
itiid  their  eyes,  which  underwent  a  conformable  variation,  the 
face  as  to  its  form  according  to  the  life  of  the  affection  and  the 
eyes  as  to  light.  It  was  not  possible  for  them  on  any  account  to 
express  with  the  countenance  what  they  did  not  think  in  their 
hearts  ;  and  whereas  their  speech  was  effected  by  internal  respi 
ration,  which  is  that  of  the  spirit  of  man,  therefore  they  were 
enabled  to  hold  consort  and  discourse  with  angels."  The  respi 
ration  of  the  spirits  of  Mars  was  also  communicated  to  me,"  and 
it  was  perceivable  that  their  respiration  proceeded  from  the 
region  of  the  thorax  towards  the  navel,  and  thence  flowed  up 
wards  through  the  breast  with  an  imperceptible  breathing  to 
wards  the  mouth  ;  from  which  circumstances  it  was  manifest  to 
me,  as  also  other  experimental  proofs,  that  they  were  of  a 
celestial  genius,  consequently  not  unlike  those  who  were  of  the 
most  ancient  church  on  this  earth. 

88.  I  was  instructed  that  the  spirits  of  Mars,  in  the  GRAND 
MAN,  have  relation  to  the  middle  principle  between  the  intel 
lectual  and  the  will  principle,  consequently   that    they   have 
relation  to  THOUGHT  GROUNDED  IN  AFFECTION,   and   the   best   of 
them  to  the   AFFECTION   OF   THOUGHT  :    hence   it   is   that   their 
faces  act  in  unity  with  their  thoughts,  nor  can  they  in  any  case 
play  the  hypocrite.     And  inasmuch  as  this  is  their  relation  in 
the  GRAND  MAN,  therefore  the  middle  province,  which  is   be 
tween  the  cerebrum  and  the  cerebellum,  corresponds  to  them : 
for  where  the  cerebrum  and  the  cerebellum  are  joined  together 
as  to  spiritual  operations,  with  such  persons  the  face  acts   in 
unity  with  the  thoughts,  so  that  the  very  affection  of  thought 
beams  forth  from  the  face,  and  the  general    principle   of  the 
thought  beams  forth  from  the  affection,  which  is   discoverable 
also  by  certain  signs  from  the  eyes  :  wherefore  whilst  the  spirits 
of  Mars  were  with  me,  I  had  a  sensible  perception  of  a  drawing 
hack  of  the  fore-part  of  the  head  towards  the  hind-part,  conse 
quently  of  the  cerebrum  towards  the  cerebellum. kk 

89.  On  a  time  whilst  the  spirits  of  Mars  were  with  me,  and 
occupied  the  sphere  of  my  mind,  there  came  some  spirits  from 

K  That  spirits  and  angelg  have  respiration,  n.  3884,  3885,  3891,  3893. 

kk  That  human  faces  on  our  earth  in  ancient  times  received  influx  from  the 
cerebellum,  and  that  then  faces  acted  in  unity  with  men's  interior  affections  ;  but 
that  afterwards  they  received  influx  from  the  cerebrum,  when  man  began  to  pre 
tend  to  affections  which  were  not  his  own,  and  to  fashion  his  countenance  falsely 
according  to  such  pretence  :  concerning  the  changes  hereby  occasioned  in  faces  in 
process  of  time,  see  n.  4325—4328. 

370 


OF    THE    PLANET    MARS.  89,    90 

our  earth,  and  desired  also  to  infuse  themselves  into  that  sphere ; 
but  instantly  the  spirits  of  our  earth  became  as  it  were  insane, 
by  reason  of  the  utter  disagreement  between  them  and  the 
spirits  of  Mars.  For  the  spirits  of  our  earth,  in  the  GRAND  MAN, 
have  relation  to  external  sense  ;  hence  they  were  in  idea  turned 
to  the  world  and  to  self,  whereas  the  spirits  of  Mars  were  in 
idea  turned  from  self  to  heaven  and  their  neighbor;  hence  came 
the  contrariety.  But  at  that  instant  there  approached  some  an 
gelic  spirits  of  Mars,  and  at  their  approach  the  communication 
was  closed,  and  thus  the  spirits  of  our  earth  retired. 

90.  The  angelic  spirits  discoursed  with  me  concerning  the 
life  of  the  inhabitants  on  their  earth,  informing  me  that  they 
are  not  under  any  forms  of  government,  but  that  they  live  ar 
ranged  into  greater  and  lesser  societies,  and  that  they  are  asso 
ciated  with  each  other  according  to  their  agreement  in  mind, 
which  agreement  they  discover  instantly  by  the  face  and  speech, 
being  seldom  deceived  in  their  judgment  herein,  and  that  then 
they  are  instantly  united  in  friendship.  They  informed  me 
further  that  their  consociations  are  delightful,  and  that  they 
discourse  with  each  other  about  what  passes  in  their  societies, 
and  especially  about  what  passes  in  heaven,  for  several  of  them 
have  manifest  communication  with  the  angels  of  heaven.  Such 
amongst  them  as  begin  to  think  perversely  in  their  societies, 
and  thereby  to  incline  to  evil,  are  dissociated,  and  left  to  them 
selves  alone,  in  consequence  whereof  they  lead  a  most  wretched 
lite  out  of  all  society,  in  dens  or  other  places,  being  no  longer 
regarded  by  the  rest.  Certain  societies  endeavor  to  compel 
such  persons  to  repentance  by  various  methods  ;  but  if  they  can 
not  succeed  herein,  they  separate  themselves  from  all  connection 
with  them.  Thus  they  are  careful  to  provide  against  the  conta 
gion  of  the  lust  of  dominion  and  the  lust  of  gain,  that  is, 
against  any  persons  under  the  influence  of  the  lust  of  domi 
nion,  subjecting  to  themselves  any  society,  and  by  degrees 
several  societies  ;  and  against  any,  under  the  influence  of  the 
lust  of  gain,  depriving  others  of  their  possessions.  Every  one 
on  that  earth  lives  content  with  his  own  property,  and  every 
one  with  his  own  share  of  honor,  accounting  it  enough  to  be 
reputed  upright  and  a  lover  of  his  neighbor.  This  delightful 
and  tranquil  principle  of  mind  would  perish  unless  such  as 
incline  to  evil  thoughts  and  dispositions  were  banished  from 
the  rest,  and  unless  a  prudent  but  severe  check  was  given  to 
the  first  incroachments  of  self-love  and  the  love  of  the  world  ; 
for  it  was  owing  to  these  loves  that  eiripires  and  kingdoms  were 
first  established,  under  which  establishments  there  are  few  but 
what  desire  to  have  dominion,  and  to  possess  the  property  of 
others,  there  being  few  who  do  what  is  just  and  right  out  of  a 
real  love  thereto,  and  still  fewer  who  do  good  from  a  real  prin 
ciple  of  charity,  being  rather  influenced  by  other  motives,  such 

371 


90 — 93  ON    THE   EARTHS    IN    THE    tTNlVEKSE. 

as  the  fear  of  the  law,  and  a  regard  to  gain,  honoi    reputation 
and  the  like. 

91.  In  regard  to  Divine  worship  as  practised  by   the  inha 
bitants  of  that  earth,  they  informed  me  that  they  acknowledge 
and  adore  our  Lord,  saying  that  lie  is  the  only  God,  and  that 
He  governs  both  heaven  and  the  universe  ;  and  that  every  good 
thing  is  from  Him,  and  that  He  leads  and  directs   them  ;  also 
that  He  often  appears  amongst  them  on  their  earth.   It  was  then 
granted  me  to  tell  them,  that  Christians  also  on  our  earth  know 
that  the  Lord  governs  heaven  and  earth,  agreeably  to  His  own 
words  in  Matthew,  "All power  is  given  to  Me  in  heaven  and  in 
earth"  xxviii.  18  ;  but  that  they  do  not  believe  it  like  the  inha 
bitants  of  the  earth  Mars.     They  acquainted  me  further  that 
on  their  earth  the  inhabitants  believe  that  with  themselves 
there  is  nothing  but  what  is  filthy  and  infernal,  and  that  all 

§ood  is  of  the  Lord  ;  yea,  they  added  further,  that  of  themselves 
ley  are  devils,  and  that  the  Lord  draws  them  out  of  hell,  and 
continually  keeps  them  from  falling  into  it  again.  On  a  certain 
occasion,  when  the  name  of  the  Lord  was  mentioned,  I  observed 
that  those  spirits  humbled  themselves  in  such  inward  and  pro 
found  abasement  as  no  words  can  describe  ;  for  in  their  humi 
liation  it  was  suggested  to  them  that  of  themselves  they  were 
in  hell,  and  thus  that  they  were  altogether  unworthy  to  look  to 
the  Lord,  who  is  essential  Holiness  ;  and  so  deeply  was  this 
suggestion  implanted  in  them,  being  grounded  in  a  true  faith, 
that  they  were  in  a  measure  out  of  themselves,  and  remained 
in  that  state  on  their  knees,  until  the  Lord  elevated  them,  and 
at  the  same  time,  as  it  were,  drew  them  out  of  hell.  When  they 
emerge  thus  from  humiliation,  they  are  full  of  goodness  and 
love,  and  thereby  replenished  with  joy  of  heart.  During  their 
abasement  they  do  not  turn  their  faces  to  the  Lord,  for  this 
they  dare  not  do,  but  turn  them  in  a  contrary  direction.  The 
spirits  who  were  about  me  said  that  they  never  before  were 
witnesses  to  such  humiliation. 

92.  It  was   a  matter  of  surprise  to  some  spirits  who  were 
from  that  earth,  that  there  were  about  me  so  many  spirits  from 
hell,  and  that  they  also  discoursed  with  me  ;  but  I  was  allowed 
to  reply,  that  this  was  permitted  them  to  the  intent  that  I  might 
know  their  natures  and  qualities,  and  why  the}7  were  in  hell, 
and  that  their  infernal  state  was  in  consequence  of  and  accord 
ing  to  their  evil  lives.     1  was  further  allowed  to  declare,  that 
there  were  several  amongst  them  whom  I  had  been  acquainted 
with  during  their  abode  in  the  world,  and  that  some  of  them 
had  lived  in  high  stations  of  dignity  and  pre-eminence,  at  which 
time  the  world  alone  had  possession  of  their  hearts  ;  but  it  was 
not  in  the  power  of  any  evil  spirit,  even  the  most  infernal,  to 
hurt  me,  being  continually  under  the  Lord's  protection. 

93.  There   was  presented  before  me  an  inhabitant  of  that 
372 


OF   THE    PLANET   MARS.  93,    94 

earth.  lie  was  not  indeed  an  inhabitant,  but  like  one.  His  face 
resembled  the  faces  of  the  inhabitants  of  our  earth,  but  the 
lower  region  of  the  face  was  black,  not  owing  to  his  beard,  for 
he  had  none,  but  to  blackness  instead  of  a  beard  :  this  black 
ness  extended  itself  underneath  the  ears  on  both  sides ;  the 
upper  part  of  the  face  was  yellowish,  like  the  faces  of  the  inha 
bitants  of  our  earth  who  are  not  perfectly  fair.  They  said  more 
over  that  on  that  earth  they  feed  on  the  fruits  of  trees,  espe 
cially  on  a  kind  of  round  fruit  which  buds  forth  from  the 
ground  ;  and  likewise  on  pulse  ;  and  that  they  are  clothed  with 
garments  wrought  from  the  fibrous  bark  of  certain  trees,  which 
has  such  a  consistence  that  it  may  be  woven,  and  also  stiffened 
by  a  kind  of  gum  which  they  have  amongst  them.  They  re 
lated  further  that  they  are  acquainted  with  the  art  of  making 
fluid  fires,  whereby  they  have  light  during  evening  and  night. 
9i.  I  observed  on  a  time  a  sort  of  flaming  principle  most 
beautiful.  It  was  of  various  colors,  as  purple,  and  also  a 
palish  red,  and  the  colors  likewise  sparkled  beautifully  by  rea 
son  of  the  flame.  I  saw  also  a  kind  of  hand  to  wrhich.  that 
flaming  principle  adhered,  at  first  on  the  back  part,  afterwards 
on  the  palrn,  and  thence  it  played  round  the  hand  on  all  sides. 
This  continued  for  some  time.  Presently  the  hand  with  the 
flaming  principle  was  removed  at  a  distance,  and  where  it  rested 
there  was  a  bright  lucid  appearance.  In  that  bright  lucid  ap 
pearance  the  hand  retired  from  view,  and  instantly  the  flaming 
principle  was  changed  into  a  bird,  which  at  first  was  of  like 
colors  with  the  flaming  principle,  the  colors  sparkling  in  like 
manner,  but  they  successively  changed,  and  as  the  colors 
changed,  the  vigor  of  life  in  the  bird  changed  also.  It  flew  all 
around,  and  at  first  about  my  head,  afterwards  in  a  direction  in 
front  into  a  kind  of  narrow  chamber,  which  appeared  like  some 
consecrated  place;  and  as  it  flew  more  in  a  front  direction  its  life 
in  proportion  departed,  till  at  length  it  was  changed  into  a 
stone,  at  first  of  the  color  of  a  pearl,  but  afterwards  of  an  ob 
scure  color  ;  but  notwithstanding  its  being  without  lite,  it  still 
continued  flying.  During  the  flight  of  this  bird  around  my 
head,  and  whilst  it  was  still  in  the  vigor  of  life,  there  appeared 
a  spirit  from  beneath  rising  through  the  region  of  the  loins  to 
the  region  of  the  breast,  who  thence  desired  to  take  away  the 
bird  ;  but  inasmuch  as  it  was  so  beautiful,  he  was  prevented 
by  the  spirits  around  me,  who  all  kept  their  eyes  fixed  atten 
tively  upon  it.  But  the  spirit  who  rose  from  below  powerfully 
persuaded  them  that  the  Lord  was  with  him,  and  consequently 
that  what  he  did  was  from  the  Lord.  Although  most  of  them  did 
not  believe  this,  still  they  no  longer  hindered  him  from  taking 
away  the  bird  :  he  was  not  able,  however,  to  retain  it,  by  reason 
of  an  influx  from  heaven  at  that  instant,  and  therefore  presently 
let  it  fly  out  of  his  hand  at  perfect  liberty.  When  this  had 

373 


94,    95  ON   THE   EARTHS    IN    THE    UNIVEK6E. 

passed,tlie  spirits  around  me,  who  had  been  exceedingly  attentive 
to  the  bird  and  its  successive  changes,  began  to  discourse  with 
each  other  concerning  it,  and  continued  their  discourse  for  a 
considerable  time.  They  had  a  perception  that  such  appearance 
must  needs  signify  somewhat  celestial  ;  they  knew  that  a  flam 
ing  principle  signifies  celestial  love  and  its  affections  ;  that  hand 
to  which  the  flaming  principle  adhered  signifies  life  and  its 
power;  that  changes  of  color  signify  the  varieties  of  life  as  to 
wisdom  and  intelligence  ;  that  bird  has  also  a  similar  significa 
tion,  but  with  this  difference,  that  a  flaming  principle  signifies 
celestial  love  and  the  things  appertaining  to  that  love,  whereas 
bird  signifies  spiritual  love  and  the  things  appertaining  to  that 
love;  (celestial  love  is  love  to  the  Lord,  and  spiritual  love  is 
charity  towards  our  neighbor  ;&&)  and  that  the  changes  of  colors 
and  at  the  same  time  of  life  in  the  bird,  till  at  length  it  became 
a  bird  of  stone,  signify  the  successive  changes  of  spiritual  life 
as  to  intelligence.  They  knew  further  that  the  spirits,  who 
ascend  from  beneath,  through  the  region  of  the  loins  to  the 
region  of  the  breast,  are  in  a  principle  of  strong  persuasion  that 
th$y  are  in.  the  Lord,  and  hence  believe  that  whatever  they  do, 
howsoever  evil  it  may  be,  is  done  by  them  agreeably  to  the 
Lord's  will.  But  though  they  knew  all  this,  yet  they  could  not 
hence  know  who  were  meant  by  this  appearance.  At  length 
they  were  instructed  from  heaven,  that  the  inhabitants  of  Mars 
were  meant ;  that  their  celestial  love,  wherein  as  yet  several  are 
principled, was  signified  by  the  flaming  principle  which  adhered 
to  the  hand  ;  and  that  the  bird  in  the  beginning,  whilst  it  was 
in  the  beauty  of  its  colors  and  in  the  vigor  of  its  life,  sig 
nified  their  spiritual  love  ;  but  that  by  the  bird's  becoming  as 
it  were  a  bird  of  stone  and  void  of  life,  and  at  length  of  an 
obscure  color,  were  signified  such  of  the  inhabitants  as  had 
removed  themselves  from  the  good  of  love,  and  were  in  evil, 
and  still  believe  that  they  are  in  the  Lord.  The  like  was 
signified  by  the  spirit,  who  rose  up  and  was  desirous  to  Jake 
away  the  bird. 

95.  By  a  bird  of  stone  were  also  represented  the  inhabitants 
of  that  earth,  who  after  a  strange  manner  transmute  the  life  rf 
their  thoughts  and  affections  into  almost  no  life,  concerning 
which  circumstance  I  received  the  following  information.  There 
was  a  certain  spirit  above  my  head  who  discoursed  with  me, 
and  from  the  sound  of  his  voice  it  seemed  as  if  he  was  in  a  state 
of  sleep.  In  this  state  he  spake  many  things,  and  all  with  a  pru 
dence  equal  to  that  of  a  person  awake.  It  was  given  me  to  per- 
cei  ve  that  he  was  a  subject  by  which  the  angels  spake,  and  he  in 
that  state  perceived  and  produced  what  was  said  by  them;11  for  he 

11  That  communications  are  effected  by  means  of  spirits  sent  forth  from  societies 
of  spirits  and  angels  to  other  societies,  and  that  those  emissary  spirits  are  called 
subjects,  11.  4403,  5856.  5983,  5985—5989. 

314: 


OF  THE    PLANET   MARS.  95 

spake  nothing  but  what  was  true.  If  anything  flowed  in  from 
another  source,  he  admitted  it  indeed,  but  did  not  bring  it  forth. 
I  questioned  him  concerning  his  state.  He  said  that  that  state 
was  to  him  a  peaceable  state  ;  that  it  was  free  from  all  solicitude 
respecting  the  future ;  and  that  at  the  same  time  he  was  fruitful 
in  producing  uses,  whereby  lie  had  communication  with  heaven. 
I  was  told  that  such,  in  the  GRAND  MAN,  have  relation  to  the 
longitudinal  sinus,  which  lies  in  the  brain  between  the  two  he 
mispheres  thereof,  and  is  there  in  a  quiet  state,  howsoever  the 
brain  be  disturbed  on  each  side.  During  my  conversation  with 
this  spirit,  some  spirits  introduced  themselves  towards  the  fore 
part  of  the  head  where  he  was,  and  pressed  upon  him;  wherefore 
he  retired  to  one  side,  and  gave  them  place.  The  stranger 
spirits  discoursed  with  each  other  ;  but  their  discourse  was  unin 
telligible  both  to  myself  and  to  the  spirits  about  me.  I  was  in 
structed  by  the  angels  that  they  were  spirits  from  the  earth 
Mars,  who  had  the  art  of  discoursing  with  each  other  in  such  a 
manner  that  the  spirits  present  could  neither  understand  or  per 
ceive  what  they  said.  I  wondered  how  such  discourse  could 
possibly  be  contrived,  because  all  spirits  have  one  speech,  which 
Hows  from  the  thinking  principle,  and  consists  of  ideas  which 
are  heard  as  expressions  in  the  spiritual  world  ;  but  I  was  in 
formed  that  those  spirits  by  a  certain  method  form  ideas  ex 
pressed  by  the  lips  and  the  countenance  unintelligible  to  others-, 
and  that  in  the  same  instant  they  artfully  withdraw  the  thoughts, 
being  particularly  cautious  lest  anything  of  affection  should 
manifest  itself,  because  in  such  case  the  thought  would  appear, 
inasmuch  as  thought  flows  from  affection ,  and  is  as  it  were  in  it. 
I  wras  further  instructed  that  the  inhabitants  of  the  earth  Mars, 
who  make  heavenly  life  to  consist  in  knowledges  alone,  and  not 
in  a  life  of  love,  contrived  such  speech,  but  not  all ;  and  that 
the  contrivers  thereof,  when  they  become  spirits,  retain  the  same 
kind  of  speech.  These  are  they  who  were  particularly  signitied 
by  the  bird  of  stone  ;  for  to  form  a  speech  by  modifications  ol 
the  countenance  and  foldings  of  the  lips,  with  a  removal  of  the 
affections,  and  a  withdrawing  of  the  thoughts  from  others,  is  to 
deprive  speech  of  its  life  and  soul,  and  to  make  it  like  a  de;id 
image,  and  by  degrees  to  do  the  like  also  to  themselves.  But 
although  they  suppose  that  their  discourse  is  not  understood 
by  others,  yet  angelic  spirits  have  a  perception  of  all  and  singu 
lar  the  things  which  they  discourse  about.  The  reason  is,  be 
cause  it  is  not  possible  for  any  thought  to  be  withdrawn  from 
angelic  spirits.  This  was  also  proved  to  them  by  living  evidence. 
I  was  thinking  concerning  this  circumstance,  that  the  wicked 
spirits  of  our  earth  are  not  affected  with  shame  when  they  infest 
others.  This  thought  entered  into  me  by  influx  from  some  an 
gelic  spirits  who  had  a  perception  of  their  discourse.  Those 
spirits  of  Mars  instantly  acknowledged  that  that  was  the  suh- 

375 


95,    96  ON   THE   EABTHS    IN    THE    UNIVERSE. 

ject  of  their  discourse,  and  they  were  much  surprised.  Moreover 
several  things,  which  they  both  spake  and  thought,  were  disco 
vered  by  an  angelic  spirit,  notwithstanding  all  their  endeavors 
to  withdraw  their  thoughts  from  him.  Afterwards  those  spirits 
entered  by  influx  from  above  into  my  face.  The  influx  felt  like 
email  striated  rain,  which  was  a  sign  that  they  were  not  in  the 
affection  of  truth  and  of  good,  for  this  is  represented  by  what  is 
striated  [ftmatum].  They  then  spake  plainly  with  me,  saying 
that  the  inhabitants  of  their  earth  discourse  in  like  manner  with 
each  other.  They  were  then  told  that  this  is  evil,  because 
hereby  they  obstruct  the  influence  of  things  internal,  and  recede 
from  them  to  things  external, which  external  things  also  they  de 
prive  of  their  proper  life  ;  and  particularly,  because  to  speak  in 
such  a  manner  is  not  sincere.  For  they  who  are  sincere  are 
never  disposed  to  speak  or  even  to  think  anything  but  what 
others  may  know,  not  caring  if  the  whole  world, yea  if  the  whole 
heaven,  was  acquainted  with  their  words  and  thoughts  ;  but 
they  who  are  otherwise  disposed  judge  and  think  evil  of  others, 
and  well  of  themselves,  and  at  length  are  betrayed  through 
habit  to  think  and  speak  evil  of  the  church,  of  heaven,  yea,  and 
of  the  Lord  Himself.  I  have  been  informed  that  they  who  love 
knowledges,  and  not  so  much  a  life  according  to  knowledges,  in 
the  GRAND  MAN,  have  relation  to  the  interior  membrane  of  the 
skull ;  but  that  they  who  accustom  themselves  to  speak  without 
affection,  and  to  draw  the  thought  to  themselves  and  withdraw 
it  from  others,  have  relation  to  that  membrane  when  become 
bony,  because  from  having  some  spiritual  life,  they  come  at 
length  to  have  none. 

96.  Inasmuch  as  by  a  bird  of  stone  are  also  represented 
those  who  are  principled  in  knowledges  alone,  and  in  no  lite  ol 
love,  and  inasmuch  as  hence  they  have  no  spiritual  life,  there 
fore,  by  way  of  appendix,  we  shall  take  this  opportunity  of 
showing  that  they  alone  have  spiritual  life  who  are  principled 
in  celestial  love,  and  thence  in  knowledges  ;  and  that  each  kind 
of  love  contains  in  itself  every  principle  of  knowledges  apper 
taining  thereto.  This  may  be  exemplified  by  the  case  of  all 
living  creatures,  whether  they  be  the  inhabitants  of  earth  or  of 
air.  Each  is  in  possession  of  the  science  of  all  things  appertain 
ing  to  its  particular  love,  which  love  has  respect  to  nourishment, 
a  safe  habitation,  the  propagation  of  their  kind,  the  care  of 
their  young,  and  with  some  to  providing  for  themselves  during 
winter ;  wherefore  each  is  in  possession  of  all  science  that  is 
requisite,  such  science  being  implanted  in  its  love,  and  flowing 
into  each  animal  as  into  its  proper  receptacle  ;  and  in  some  cases 
being  of  such  an  extraordinary  nature,  that  man  cannot  but  be 
amazed  at  it.  With  the  animals,  however,  science  is  connate, 
and  is  called  instinct ;  nevertheless  it  appertains  to  the  natural 
love  in  which  t  ley  are  principled  :  and  if  man  was  principled  in 
376 


OF  THE  PLANET  SATURN.  96 98 

his  proper  love,  which  is  love  to  God  and  towards  his  neighboi 
(this  is  man's  proper  love,  as  distinguishing  him  from  the  beasts, 
being  heavenly  love),  then  man  would  not  only  be  principled  in 
all  requisite  science,but  likewise  in  all  intelligence  and  wisdom  ; 
for  intelligence  and  wisdom  would  flow  from  heaven  into  those 
two  kinds  of  love,  that  is,  through  heaven  from  the  Dtvine 
[principle  or  being].  But  inasmuch  as  man  is  not  born  to  those 
two  kinds  of  love,  but  to  their  contraries,  viz.  to  self-love  and 
the  love  of  the  world,  therefore  he  must  needs  be  born  in  all 
ignorance  and  want  of  knowledge.  Nevertheless  by  Divine 
means  he  is  brought  to  somewhat  of  intelligence  and  wisdom, 
but  still  not  actually  so,  unless  the  love  of  self  and  of  the  world 
be  removed,  and  thus  a  way  be  opened  for  love  to  God  and  to 
wards  his  neighbor.  That  love  to  God  and  neighborly  love 
contain  in  them  all  intelligence  and  wisdom,  may  appear  from 
the  case  of  those  in  another  life  who,  during  their  abode  in  this 
world,  have  been  principled  in  such  love.  When  these  after  death 
are  admitted  into  heaven,  they  there  come  into  such  knowledge 
and  wisdom  as  they  before  had  no  conception  of ;  yea,  they  think 
and  speak  there  like  the  rest  of  the  angels,  such  things  as  ear 
has  not  heard,  neither  has  it  entered  into  the  heart  of  man  to 
conceive,  which  are  ineifable.  The  reason  is,  because  those  two 
kinds  of  love  have  the  faculty  of  receiving  in  themselves  such 
things. 


OF  THE  EARTH  OR  PLANET  SATURN,  ITS  SPIRITS  AN1 
INHABITANTS. 

97.  THE  spirits  from  the  earth  Saturn  appear  in  front  at  a 
considerable  distance,  beneath  in  the  plane  of  the  knees,  where 
the  earth  itself  is ;  and  when  the  eye  is  opened  to  see  thither,  a 
multitude  of  spirits  come  into  view  who  are  all  from  that  earth. 
They  are  seen  on  this  part  of  that  earth,  and  to  the  right  of  it. 
I  was  permitted  also  to  discourse  with  them,  and  thereby  to  dis 
cover  their  natures  and  qualities  in  respect  to  others.  They  are 
upright,  and  they  are  modest;  and  inasmuch  as  they  esteem 
themselves  little,  therefore  they  also  appear  little  in  another  life. 

98.  In  acts  of  Divine  worship  they  are  exceedingly  humble, 
for   on    such    occasions  they  account  themselves  as  nothing. 
They  worship  our  Lord,  and  acknowledge  Him  as  the  only 
God.     The  Lord  also  appears  to  them  at  times  under  an  angelic 
form,  and  thereby  as  a  JVlan,  and  at  such  times  the  Divine  [na 
ture  or  principle]  beams  forth  from  the  face  and  affects  the  mind. 
The  inhabitants  also,  when  they  arrive  at  a  certain  age,  discourse 
with  spirits,  by  whom  they  are  instructed  concerning  the  Lord, 
how  He  ought  to  be  worshiped,  and  likewise  how  they  ought  to 

377 


98 102       ON  THE  EARTHS  IN  THE  UNIVERSE. 

live.  When  any  attempt  is  made  to  seduce  the  spirits  who  come 
from  the  earth  Saturn,  and  to  withdraw  them  from  faith  in  the 
Lord,  or  from  humiliation  towards  Him,  and  from  uprightness 
of  life,  they  say  that  they  would  rather  die  ;  on  such  occasions 
there  appear  in  their  hands  little  knives,  with  which  they  seem 
desirous  to  strike  their  bosoms  ;  on  being  questioned  why  they 
do  so,  they  say,  that  they  would  rather  die  than  be  drawn  aside 
from  the  Lord.  The  spirits  of  our  earth  sometimes  deride  them 
on  this  account,  and  infest  them  with  reproaches  ;  but  their 
reply  is,  that  they  are  well  aware  they  do  not  kill  the*n  selves, 
and  that  this  is  only  an  appearance  flowing  from  their  will  prin 
ciple,  inclining  them  rather  to  die  than  to  be  withdrawn  from 
the  worship  of  the  Lord. 

99.  They  said  that  sometimes  spirits  from  our  earth  come 
to  them,  and  ask  them  what  God  they  worship  ;   and  that  the 
answer  they  give  them  is,  that  they  are  out  of  their  senses,  and 
that  there  cannot  be  a  greater  proof  of  insanity  than  to  ask 
what  God  any  one  worships,  when  there  is  but  one  only  God 
for  all  in  the  universe  to  worship ;  and  that  they  are  still  more 
beside  themselves  in  this,  that  they  do  not  acknowledge  the 
Lord  to  be  that  one  only  God,  and  that  He  rules  the  universal 
heaven,  and  thereby  the  universal  world ;  for  whosoever  rules 
heaven  rules  also  the  world,  inasmuch  as  the  world  is  ruled  by 
and  through  heaven. 

100.  They  said  that  on  their  earth  there  are  also  some  who 
call  the  nocturnal  light,  which  is  great,  the  Lord  ;  but  that  they 
are  separated  from  the  rest,  and  are  not  tolerated  by   them. 
That  nocturnal  light  comes  from  the  great  belt,  which  at  a  dis 
tance  encompasses  that  earth,  and  from  the  moons  which  are 
called  Saturn's  satellites. 

101.  They  related  further  that  another  kind  of  spirits,  who 
go  in  companies,  frequently  come  to  them,  desiring  to  know  all 
particulars  relative  to  their  circumstances,  and  that  by  various 
methods  they  extract  from  them  whatever  they  know.  They  ob 
served  concerning  these  spirits,  that  they  w^ere  not  beside  them 
selves,  only  in  this,  that  they  desire  to  know  so  much  for  no 
other  intent  than  to  possess  knowledge.    They  were  afterwards 
instructed  that  these  spirits  were  from  the  planet  Mercury,  or 
the  earth  nearest  the  sun,  and  that  they  are  delighted  with  know 
ledges  alone,  and  not  so  much  with  the  uses  thence  derived. 

102.  The  inhabitants  and  spirits  of  the  planet  Saturn   have 
relation,  in  the  GRAND  MAN,   to  the  MIDDLE  SENSE  BETWEEN 

THE    SPIRITUAL   AND   THE   NATURAL   MAN,    but    to    that    which    re- 

cedes  from  the  natural  and  accedes  to  the  spiritual.  Hence  it  is 
that  those  spirits  appear  to  be  carried  or  snatched  away  into 
heaven,  and  presently  to  be  let  back  again  ;  for  whatever  apper 
tains  to  spiritual  sense  is  in  heaven,  but  whatever  appertains  to 
natural  sense  is  beneath  heaven.  Inasmuch  as  the  spirits  of 
378 


OF   THE    PLANET    SATTJKN.  102 

onr  earth,  in  the  GRAND  MAN,  have  relation  to  natural  and  cor 
poreal  sense,  it  was  permitted  me  to  know  by  manifest  ex 
perience  how  the  spiritual  man  and  the  natural  fight  and  strive 
with  each  other,  when  the  latter  is  not  principled  in  faith  and 
charity.  The  spirits  of  the  earth  Saturn  came  from  afar  into 
view,  and  instantly  there  was  opened  a  living  communication 
between  them  and  such  spirits  of  our  earth  as  were  not  prin 
cipled  in  faith  and  charity.  The  latter,  on  thus  perceiving  the 
former,  became  like  persons  insane,  and  began  to  infest  them,  by 
infusing  unworthy  suggestions  concerning  faith,  and  also  con 
cerning  the  Lord  ;  and  whilst  they  were  busied  in  these  invec 
tives  and  abuses,  they  also  cast  themselves  into  the  midst  of 
them,  and  in  the  spirit  of  insanity  by  which  they  were  possessed 
endeavored  to  do  them  mischief.  But  the  spirits  of  Saturn 
were  not  at  all  afraid,  because  they  were  secure  and  in  tran 
quillity  ;  whereas  the  spirits  of  our  earth,  when  they  were  in  the 
midst  of  them,  began  to  be  tortured,  and  to  respire  with  diffi 
culty,  and  in  consequence  thereof  made  their  'escape  with  all 
precipitation,  one  in  this  way  and  another  that,  till  they  all  dis 
appeared.  The  spirits  who  were  present  perceived  from  thifi 
circumstance  what  is  the  nature  and  quality  of  the  natural  man 
when  separate  from  the  spiritual,  and  when  he  comes  into  a  spi 
ritual  sphere,  viz.  that  he  is  insane  ;  for  the  natural  man  separate 
from  the  spiritual  is  wise  only  with  a  wisdoln  that  originates  in 
the  world,  and  not  with  the  wisdom  that  is  from  heaven  ;  and 
he  who  is  wise  only  with  the  wisdom  that  originates  in  the 
world,  believes  nothing  but  what  he  can  apprehend  with  his 
senses,  and  the  things  which  he  believes  are  grounded  in  the 
fallacies  of  the  senses,  which,  unless  they  are  removed  by  an 
influx  from  the  spiritual  world,  produce  false  principles  and  per 
suasions.  Hence  it  is  that  spiritual  things  are  things  of  nought 
to  such  persons,  insomuch  that  they  can  scarce  bear  to  hear 
mention  made  of  anything  spiritual ;  wherefore  they  become 
insane  when  they  are  kept  in  a  spiritual  sphere.  It  is  otherwise 
during  their  abode  in  the  world,  where  they  either  think  natu 
rally  concerning  spiritual  things,  or  avert  their  ears  that  they 
may  not  hear  them  ;  that  is,  they  hear  and  do  not  attend.  It 
was  also  manifest  from  this  experimental  evidence,  that  the  na 
tural  man  cannot  introduce  himself  into  the  spiritual,  that  is, 
ascend  ;  but  when  man  is  principled  in  faith,  and  thereby  in 
spiritual  life,  in  this  case  the  spiritual  man  flows  into  the  na 
tural,  and  thinks  therein  ;  for  there  is  given  a  spiritual  influx, 
that  is,  an  influx  from  the  spiritual  world  into  the  natural,  but 
not  the  reverse,  or  from  the  natural  into  the  spiritual.111111 

mm  That  influx  is  spiritual,  and  not  physical  or  natural,  consequently  that 
influx  is  from  th(  spiritual  world  into  the  natural,  and  not  from  the  natural  into 
the  spiritual,  n.  3214,  5119,  5259,  5427,  5428,  5477,  6322.  That  it  appears  as  if 
influx  is  from  externals  into  man's  internals,  but  this  is  a  fallacy,  n.  3721. 

379 


103 107  ON    THE   EARTHS   IN   THE   UNIVERSE. 

103.  I  was  further  informed  by  the  spirits  of  that  earth  re 
specting  the  consociations  of  the  inhabitants,  with  several  other 
particulars.     They  said  that   they  live  divided  into  families, 
every  family  apart  by  itself;  each  family  consisting  of  a  man 
and  his  wife  with  their  children  ;  and  that  the  children,  when 
they  enter  the  married  state,  are  separated  from  the  house,  and 
have  no  further  care  about  it ;  wherefore  the  spirits  from  that 
earth  appear  two  and  two  :  that  they  are  little  solicitous  about 
food  and  raiment ;  that  they  feed  on  the  fruits  and  pulse  which 
their  earth  produces  ;  and  that  they  are  clothed  slightly,  being 
encompassed  with  a  coarse  skin  or  coat,  which  repels  the  cold  : 
moreover,  that  all  on  that  earth  know  that  they  shall  live  after 
death ;  and  that  on  this  account  also  they  make  light  of  their 
bodies,  only  so  far  as  regards  that  life,  which  they  say  is  to  re 
main  and  serve  the  Lord.     It  is  for  this  reason  likewise   that 
'they  do  not  bury  the  bodies  of  the  dead,  but  cast  them  forth, 
and  cover  them  with  branches  of  forest  trees. 

104.  Being  Questioned  concerning  that  great  belt,  which  ap 
pears  from  our  earth  to  rise  above  the  horizon   of  that  planet, 
and  to  vary  its  situations,  they  said,  that  it  does  not  appear  to 
them  as  a  belt,  but  only  as  somewhat  whitish  like  snow  in  the 
heaven  in  various  directions. 


OF  THE  EARTH  OR  PLANET  VENUS.  ITS  SPIRITS  AND 
INHABITANTS. 

105.  THE  planet  Venus,  in  the  idea  of  spirits  and  angels, 
appears  to  the  left  a  little  backwards,  at  some  distance  from 
our  earth.     It  is  said,  "  in  the  idea  of  spirits,"  because  neither 
the  sun  of  this  world,  nor  any  planet,  appears  to  any  spirit ;  but 
spirits  have  only  an  idea  that  they  exist.     It  is  in  consequence 
of  such  idea  that  the  sun  of  this  world  is  presented  behind   as 
somewhat  darkish,  and  the  planets  not  inoveable  as  in  the 
world,  but  remaining  constantly  in  their  several  places :  see 
above,  n.  42. 

106.  In  the  planet  Venus  there  are  two  kinds   of  men,  of 
tempers  and  dispositions  opposite  to  each  other;  the  first  mild 
and  humane,  the  second  savage  and  almost  brutal.     They  who 
are  mild  and  humane  appear  on  the  further  side  of  the  earth, 
they  who  are  savage  and  almost  brutal  appear  on  the  side 
looking  this  way.     But  it  is  to  be  observed    that  they  appear 
thus  according  to  the  states  of  their  life,  for  in  the  spiritual 
world  the  state  of  life  determines  every  appearance   of  space 
and  of  distance. 

107.  Some  of  those  who  appear  on  the  further  side  of  the 
planet,  and  who  are  mild  and  humane,  came  U   me,  and  were 

380 


OF  THE  PLANET  VENUS.  107 110 

presented  visibly  above  my  head,  and  discoursed  with  me  on 
various  subjects.  Amongst  other  particulars,  they  said  that 
during  their  abode  in  the  world,  and  more  so  since  they  were 
become  spirits,  they  acknowledged  our  Lord  as  their  only  God. 
They  added  that  on  their  earth  they  had  seen  Him,  and  they 
represented  also  how  they  had  seen  Him.  These  spirits  in  the 
GRAND  MAN  have  relation  to  THE  MEMORY  OR  THINGS  MATERIAL, 

AGREEING  Wini  THE   MEMORY    OF    THINGS    IMMATERIAL,    to     which 

the  spirits  of  ])lercury  have  relation  :  wherefore  the  spirits  of 
Mercury  have  the  ful lest  agreement  with  these  spirits  of  Venus, 
and  on  this  account,  when  they  were  together,  a  remarkable 
change,  and  a  powerful  operation  in  my  brain,  was  perceivable 
from  their  influx  :  see  above,  n.  43. 

108.  I  did  not  however. discourse  with  those  spirits  who  are 
on  the  side  that  looks  this  way,  and  who  are  savage  and  almost 
brutal  ;  but  I  was  informed  by  the  angels  concerning  their  na 
ture  and  quality,  and  whence  it  comes  that  they  are  so  brutal. 
The  cause  is  this,  that  they  are  exceedingly  delighted  with 
rapine,  and  more  especially  with  eating  their  booty  ;  the  delight 
thence  arising,  when  they  think  about  eating  their  booty,  was 
communicated  to  me,  and  was  perceived  to  be  most  extraordi 
nary.     That  on  this  earth  there  have  been  inhabitants  of  alike 
brutal  nature,  appears  from  the  histories  of  various  nations;  also 
from  the  inhabitants  of  the  land  of  Canaan,  1  Sam.   xxx.   16  ; 
and  likewise  from  the  Jewish  and  Israelitish   nation,  even   in 
the  time  of  David,  in  that  they  made  yearly  excursions,   and 
plundered  the  Gentiles,  and  rejoiced  in  feasting  on  the  spoils. 
I  was  informed  further,  that  those  inhabitants  are  for  the  most 
part  giants,  and  that  the  men  of  our  earth  reach  only  to  their 
navels  ;  also  that  they  are  stupid,  making  no  inquiries  concern 
ing  heaven  or  eternal  life,  but  immersed  solely  in  earthly  cares 
and  the  care  of  their  cattle. 

109.  In  consequence  of  this  their  nature  and  quality,  when 
they  come  into  another  life  they  are  exceedingly  infested  there 
by  evils  and  false  persuasions.     The  hells,  which  appertain  to 
them,  appear  near  their  earth,  and  have  no  communication  with 
the  hells  of  the  wicked  of  our  earth,  by  reason  of  their  different 
tempers  and  dispositions  :   hence  also  their  evils  and  false  per 
suasions  are  totally  of  a  different  sort. 

110.  Such,  however,  amongst  them,  as  are  in  the  capacity  of 
being  saved,  are  in  places  of  vastation,  and  are  there  reduced  to 
the   last  state   of  desperation  ;  for  there  is  no  other  method 
whereb}'  evils  and  false  persuasions  of  that  kind  can  be  subdued 
and  removed.     When  they  are  in  a  state  of  desperation,  they 
cry  out  that  they  are  beasts,  that  they  are  abominations,  that 
they  are  hatreds,  and  that  thereby  they  are  damned.    Some  of 
them,  when  they  are  in  this  state,  exclaim  even  against  heaven  ; 
but  as  this  proceeds  from  desperation,  it  is  forgiven  them.  The 

381 


110,   111  ON    THE   EARTHS   IN    THE    UNIVERSE. 

Lord  moderates  on  these  occasions,  and  restrains  within  proper 
limits  their  harsh  and  bitter  expressions.  These,  when  they 
have  passed  through  extreme  suffering,  are  finally  saved,  inas 
much  as  the  corporeal  principles  are  hereby  brought  to  a  kind 
of  death.  It  was  further  declared  concerning  these  spirits,  that 
during  their  life  on  their  earth  they  believed  in  some  great 
Creator  without  a  Mediator ;  but  when  they  are  saved,  they  are 
also  instructed  that  the  Lord  alone  is  God,  the  Saviour  and 
Mediator.  I  have  seen  some  of  them,  after  they^  have  passed 
through  extreme  suffering,  taken  up  into  heaven  ;  and  when 
they  were  received  there,  I  have  been  made  sensible  of  such  a 
tenderness  of  joy  from  them  as  drew  tears  from  my  eyes. 


OF  THE  SPIRITS  AND  INHABITANTS  OF  THE  MOON. 

111.  CERTAIN  spirits  appeared  over  my  head,  and  thence 
were  heard  voices  like  thunder;  for  the  thunder  of  their  voices 
exactly  resembled  the  sound  of  thunder  from  the  clouds  after 
lightning.  I  at  first  conjectured  that  it  was  owing  to  a  great 
multitude  of  spirits,  who  had  the  art  of  uttering  voices  attended 
with  so  loud  a  noise.  The  more  simple  spirits  who  were  with 
me  smiled  on  the  occasion,  at  which  I  was  much  surprised  ; 
but  the  cause  of  their  smiling  was  presently  discovered  to  be 
this,  that  the  spirits  who  thundered  were  not  many,  but  few, 
and  were  also  as  little  as  children  ;  and  that  on  former  occasions 
they  had  terrified  them  by  such  noises,  and  yet  were  unable  to 
do  them  any  hurt.  In  order  that  I  might  know  their  nature 
and  quality,  some  of  them  descended  from  on  high  where  they 
were  thundering;  and  what  surprised  me,  one  carried  another  on 
his  back,  and  thus  two  of  them  approached  me.  Their  faces 
appeared  not  unhandsome,  but  longer  than  the  faces  of  other 
spirits.  In  regard  to  stature,  they  appeared  like  children  of 
seven  years  old,  but  more  robust ;  thus  they  were  dwarfs  [ho- 
muncwnes}.  It  was  told  me  by  the  angels,  that  they  were  from 
the  Moon.  He  who  was  carried  on  the  other's  back,  on  coming 
to  me,  applied  himself  to  my  left  side  under  the  elbow,  and 
thence  discoursed  with  me,  saying  that  whenever  they  utter 
their  voices  they  thus  thunder  ;  and  that  thereby  they  terrify 
the  spirits  who  are  inclined  to  do  them  mischief,  and  put  some 
to  flight,  and  that  thus  they  go  with  security  whithersoever  they 
are  disposed.  To  convince  me  that  the  noise  they  make  was  of 
such  a  sort,  he  retired  from  me  to  some  other  spirits,  but  not 
entirely  out  of  sight,  and  thundered  in  like  manner.-  They 
showed  moreover,that  the  voice  being  uttered  from  the  abdomen, 
like  an  eructation,  made  this  thundering  sound.  It  was  per 
ceived  that  tl  is  was  owing  to  this  particular  circumstance,  that 
382 


WHY  THE  LORD  WAS  BORN  OK  OUR  EARTH.   Ill 114 

the  inhabitants  of  the  Moon  do  not  speak  from  the  lungs  like 
the  inhabitants  of  other  earths,  but  from  the  abdomen,  and 
thus  from  a  certain  quantity  of  air  there  collected,  by  reason 
that  the  Moon  is  not  encompassed  with  an  atmosphere  like  that 
of  other  earths.  I  was  instructed  that  the  spirits  of  the  Moon, 
in  the  GRAND  MAN,  have  relation  to  the  ensiform  cartilage  or 
xiphoides,  to  which  the  ribs  in  front  are  joined,  and  from  which 
descends  the  fascia  alba,  which  is  the  fulcrum  of  the  abdom 
inal  muscles. 

112.  That  there  are  inhabitants  in  the  moon,  is  well  known 
to  spirits  and  angels,  and  in  like  manner  that  there  are  inhabi 
tants  in  the  moons  or  satellites  which  revolve  about  Jupiter  and 
Saturn.  They  who  have  not  seen  and  discoursed  with  spirits 
coming  from  those  moons,  still  entertain  no  doubt  but  there  are 
men  inhabiting  them,  because  they  are  earths,  alike  with  the 
planets,  and  wherever  an  earth  is,  there  are  men  inhabitants  ; 
for  man  is  the  end  for  which  every  earth  was  created,  and  no 
thing  was  made  by  the  Great  Creator  without  an  end.  That 
the  human  race,  as  constituent  of  heaven,  is  the  end  of  creation, 
may  appear  to  every  one  who  thinks  from  a  rational  principle 
at  all  enlightened. 


THE  REASONS  WHY    THE  LORD    WAS    WILLING   TO  BE  BORN  ON 
OUR  EARTH,   AND  NOT   ON  ANOTHER. 

113.  THERE  are  several  reasons,  concerning  which  I  had 
information  from  heaven,  why  it  pleased  the  Lord  to  be  born 
and  to  assume  a  humanity  on  our  earth,  and  not  on  another. 
The  PRINCIPAL  REASON  was  because  of  the  Word,  in  that  it 
might  be  written  on  our  earth  ;  and  when  written  be  afterwards 
published  throughout  the  whole  earth  •  and  when  once  published 
be  preserved  to  all  posterity  ;  and  that  th  us  it  might  be  made 
manifest,  even  to  all  in  another  life,  that  God  was  made  man. 

114:.  That  the  principal  reason  was  because  of  the  Word,  is 
in  consequence  of  the  Word  being  essential  Divine  Truth, 
which  teaches  man  that  there  is  a  God,  that  there  is  a  heaven 
and  a  hell,  and  that  there  is  a  life  after  death;  and  teaches 
moreover  how  man  ought  to  live  and  believe,  in  order  to  his 
admission  into  heaven,  and  thereby  to  eternal  happiness.  All 
these  things  would  have  been  altogether  unknown  without  a 
revelation,  consequently  on  this  earth  without  the  Word  ;  and 
yet  man  is  so  created  that  as  to  his  interiors  he  cannot  die.nn 

nn  That  by  mere  natural  light  nothing  can  be  known  concerning  the  Lord,  con 
cerning  heaven  and  hell,  concerning  the  life  of  man  after  death,  and  concerning 
Divine  Truths,  by  which  man  has  spiritual  and  eternal  life,  n.  8944,  10.318,  10,319 
10,320.  That  this  may  appear  from  this  consideration,  that  se-cral,  and  amongst 

383 


115 120  ON   THE    EARTHS    IN    THE   UNIVERSE. 

115.  That  the  Word  might  be  written  on,  our  earth,  is  in  con 
sequence  of  the  art  of  writing  having  existed  here  from  the  most 
ancient  time,  first  on  the  rind  or  bark  of  trees,  next  on  skins  or 
parchment,  afterwards  on  paper,  and  lastly  by  types  as  in  print 
ing.     This  was  provided  of  the  Lord  for  the  sake  of  the  Word. 
116.  That  the  Word  might  afterwards  be  published  throughout 
the  whole  earth,  is  in  consequence  of  the  communication  opened 
here  amongst  all  nations,  both  by  land  and  water,  to  all   •~~J* 
•4'*he  globe  ;  hence  that  the  Word  once  written  might  be 
-ed  from  one  nation  to  another,  and  be  taught  in  all  p1 
17.   That  the  Word  once  written  might  be  preserved  \ 
terity,  consequently  for  thousands  and   thousands  of  } 
^    1  that  it  has  been  so  preserved,  is  well  known. 

118.  That  thus  it  might  be  made  manifest  that  God  was  made 
man  /   for  it  was  with  a  view  to  this  chief  and  most  essential 
object  that  the  Word  was  revealed,  inasmuch  as  no  one  can 
believe  in  a  God,  and  love  a  God,  whom  he  cannot  comprehend 
under  some  appearance;   wherefore    they  who   acknowledge 
an  invisible  and  thus  incomprehensible  principle,  in  thought 
sink  into  nature,  and  consequently  believe  in  no  God  :  hence  it 
pleased  the  Lord  to  be  born  on   this  earth,   and  to  make  this 
manifest  by  the  Word,  that  it  might  not  only  be  known  on  this 
globe,  but  also  might  be  made  manifest  thereby  to  spirits   and 
angels  even  from  other  earths,  and  likewise  to  the  Gentiles  from 
our  own  earth.00 

119.  It  is  to  be  observed  that  the  Word  on  our  earth,  given 
through  heaven  from  the  Lord,  is  the  union  of  heaven  and  the 
world ;  for  which  end  there  is  a  correspondence  of  all   things 
contained  in  the  letter  of  the  Word  with  Divine  things  in  heaven; 
and    the  Word   in  its  supreme  and  inmost   sense  treats  of  the 
Lord,  of  His  kingdom  in  the  heavens  and  the  earths,  and  ot 
love  and  faith  from  Him  and  in  Him,  consequently  of  life  from 
Him  and  in  Him.     Such  things  are  presented  to  the  angels  in 
heaven,  when  the  Word  of  our  earth  is  read  and  preached. PP 

120.  In  every  other  earth  Divine  Truth  is  manifested  by 

them  the  learned,  do  not  believe  those  things,  although  they  are  born  where  the 
Word  is,  and  where  there  is  instruction  by  the  Word  concerning  those  things,  n. 
10,319.  That  therefore  it  was  necessary  there  should  be  a  revelation  from  heaven, 
because  man  was  born  for  heaven,  n.  1775. 

oo  That  the  Gentiles  in  another  life  are  instructed  by  angels,  and  that  they  who 
have  lived  good  lives  according  to  their  religious  principles,  receive  the  truths  of 
faith,  and  acknowledge  the  Lord,  n.  2049,  2595,  2598,  2600,  2601,  2603,  2661,  2863. 
3263. 

PP  That  the  Word  is  understood  by  the  angels  in  the  heavens  after  a  different 
manner  from  what  it  is  understood  by  men  on  the  earths,  and  that  the  internal  or 
spiritual  sense  is  for  the  angels,  but  the  external  or  natural  sense  for  men,  n.  1769 — 
1772,  1887,  2143,  2333,. 2396,  2540,  2541,  2545,  2551.  That  the  Word  is  conjunc 
tive  of  heaven  and  earth,  n.  2310,  2495,  9212,  9216,  9357,  10,357.  That  the  Word 
therefore  was  written  by  mere  correspondences,  n.  1404,  1408,  1409,  1540,  1619, 
1659,  1709.  1783.  8615.  10,687.  That  in  the  inmost  sense  of  the  Word  the  Lord 
alone  and  His  kingdom  are  treated  of,  n.  1873,  2249,  2523,  7014,  9357. 

384 


WHY  THE  LORD  WAS  BORN  ON  OUR  EARTH.   120 122 

word  of  mouth  by  spirits  and  angels,  as  was  said  above  in 
speaking  of  the  inhabitants  of  the  earths  in  this  solar  system. 
But  this  manifestation  is  confined  to  families ;  for  mankind  in 
most  earths  live  distinct  according  to  families  ;  wherefore  Divine 
Truth  thus  revealed  by  spirits  and  angels  is  not  conveyed  far 
beyond  the  limits  of  families,  and  unless  a  new  revelation  con 
stantly  succeeds,  truth  is  either  perverted  or  perishes.  It  is 
otherwise  on  our  earth,  where  Divine  Truth,  which  is  the  Word, 
remains  for  ever  in  its  integrity. 

121.  It  is  to  be  observed  that  the  Lord  acknowledges   and 
receives  all,  of  whatsoever  earth  they  be,  who  acknowledge  and 
worship  God  under  a  human  form,  inasmuch  as  God  under  a 
human  form  is  the  Lord :  and  whereas  the  Lord  appears  to  the 
inhabitants  in  the  earths  in  an  angelic  form,  which  is  a  human 
form,  therefore  when  the  spirits  and  angels  from  those   earths' 
are  informed  by  the  spirits  and  angels  of  our  earth  that  God  is 
actually  Man,  they  receive  that  Word,  acknowledge  it,  and  re 
joice  that  it  is  so. 

122.  To  the  reasons  above  adduced,  may  be  added,  that  the 
inhabitants  and  spirits  of  our  earth,  in  the  GRAND  MAN,  have 
relation  to  natural  and  external  sense,  which  sense  is  the  ulti 
mate  wherein  the  interiors  of  life  close,  and  rest  as  in  their  com 
mon  basis.  The  case  is  similar  in  regard  to  Divine  Truth  in  the 
letter,  which  is  called  the  Word,  and  which  for  this  reason  also 
was  given  on  this  earth,  and  not  on  any  others  and  whereas 
the  Lord  is  the  Word,  and  is  the  First  and  the  Last   thereof, 
therefore,  that  all  things  might  exist  according  to  order,  He  was 
willing  to  be  born  on  this  earth,  and  be  made  the  Word,  accor 
ding  to  what  is  written  in  John,4*  In  the  beginning  was  the  Word, 
and  the  Word  was  with  God,  and  God  was  the  Word.   This  was 
in  the  beginning  with  God.     All  things  were  made  by  Him,  and 
win. out  Him  was  not  anything  made  which  was  made.     And 
the,   Word  was  made  flesh,  and  dwelt  among  us,  and  we   beheld 
His  glory,  the  glory  as  of  the  Only-begotten  of  the  father.     No 
one  hath  seen  God  at  any  time  ;  the  Only-begotten   Son,  who 
is  in  the  bosom  of  the  Father,  He  hath  exposed  Him  to  view," 
i.  1,  2,  3,  4,  14,  18.     The  Word  is  the  Lord  as  to  Divine  Truth, 
consequently  Divine  Truth  from  the  Lord.rr      But  this  is  an 
arcanum  which  will  be  intelligible  only  to  very  few. 

qq  That  the  Word  in  the  sense  of  the  letter  is  natural,  n.  8783.  By  reason  that 
what  is  natural  is  the  ultimate,  wherein  spiritual  and  celestial  things  close,  and  on 
which  they  subsist  as  on  their  foundation,  and  that  otherwise  the-  internal  or  spi 
ritual  sense  of  the  Word  would  be  as  a  house  without  a  foundation,  n.  9430,  9433, 
9824,  10,044,  10,436. 

"  That  the  Word  is  the  Lord  as  to  Divine  Truth,  consequently  Divine  Truth 
from  the  Lord,  u.  2859,  4692,  5075.  9987.  That  by  Divine  Truth  all  things  were 
created  and  made,  n.  2803,  2884,  5272,  7835. 

[25]  385 


123    124  ON   THE   EARTHS    IN   THE    UNIVERSE. 


OF  THE  EARTHS  IN  THE  STARRY  HEAVEN. 

123.  THEY  who  are  in  heaven  can   discourse  and  converse 
with  angels  and  spirits  who  are  not  only  from  the  earths  in  this 
solar  system,  but  also  from  other  earths  in  the  universe  out  of 
this  system  ;  and  not  only  with  the  spirits  and  angels  there,  but 
also  with  the  inhabitants  themselves,  only  however  with  those 
whose  interiors  are  open,  so  that  they  can  hear  such  as   speak 
from  heaven.     The  same  is  the  case  with  man  during  his  abode 
in  the  world,  to  whom  it  has  been  granted   by    the    Lord   to 
discourse  with  spirits  and  angels ;  for  man  is  a  spirit  as  to  his 
interiors,  the  body  which  he  .carries  about  in  the  world  only 
serving  him  for  performing  functions  in  this  natural  or  terres 
trial  sphere,  which  is  the  ultimate  of  all  spheres.      But  it  is 
allowed  to  no  one  to  discourse  as  a  spirit  with  angels  and  spirits, 
unless  he  be  such  that  he  can  consociate  with  angels  as  to  faith 
and  love  ;  nor  can  he  so  conscciate,  unless  he  have  faith  and 
love  to  the  Lord  ;  for  man  is  joined  to  the  Lord  by  faith  and 
love  to  Him,  that  is,  by  truths  of  doctrine  and  good  principles 
of  life  derived  from  Him ;  and  when  he  is  joined  to  the  Lord, 
he  is  secure  from  the  assaults  of  evil  spirits  from  hell.     With 
others  the  interiors  cannot  be  so  far  opened,  since  they  are  not 
in  the  Lord.     This  is  the  reason  why  there  are  few  at  this  day 
who  are  permitted  to  speak  and  converse  with  angels;  a  manifest 
proof  whereof  is,  that  the  existence   of  spirits   and   angels   is 
scarcely  believed  at  this  day,  much  less  that  they  are  attendant 
on  every  man, and  that  by  them  man  has  connection  with  heaven, 
and  by  heaven  writh  the  Lord.     Still  less  is  it  believed  that  man, 
when  he  dies  as  to  the  body,  lives  a  spirit,  even  in   a   human 
form  as  before. 

124.  Inasmuch  as  there  are  many  at  this  day  in  the  church 
who  have  no  faith  concerning  a  life  after  death,  and  scarce  any 
concerning  heaven,  or  concerning  the  Lord  as  being  the  God 
of  heaven  and  earth,  therefore  the  interiors  appertaining  to  my 
spirit  are  open  by  the  Lord,  so  that  I  am  enabled,  during   my 
abode  in  the  body,  to   have  intercourse  with   the    angels   in 
heaven  ;  and  not  only  to  discourse  with  them,  but  also  to  see 
the  astonishing  things  of  their  kingdom,  and   to   describe   the 
same,  in  order  to  check  from  henceforth  the  cavils  of  those  who 
urge,  "  Did  ever  any  one  come  from  heaven  and  assure  us  that 
such  a  place  exists,  and  acquaint  us  with  what  is  doing  there?" 
Nevertheless,  I  am  aware  that  they  who  in  heart  have  hereto 
fore  denied  a  heaven  and  a  hell  and  a  life  after  death,  will  even 
still  continue  in  the  obstinacy  of  unbelief  and  denial ;  for  it  is 
easier  to  make  a  raven  white  than  to  make  those  believe  who 
have  once  in  heart  rejected  faith  ;  the  reason  of  which  is,  that 
such  persons  always  think  about  matters  of  faith  from  a  negative 
principle, and  not  from  an  affirmative.  May  the  things,  however, 

386 


OP   THE   EAKTHS    IN    THY.   STABKY    HEAVEN.       124 126 

which  have  been  hitherto  declared,  and  which  we  have  further 
to  declare,  concerning  angels  and  spirits,  be  for  the  use  of  those 
few  who  are  principled  in  faith !  whilst  it  is  permitted  me,  in 
order  to  bring  others  to  somewhat  of  acknowledgment,  to  re 
late  such  particulars  as  delight  and  engage  the  attention  of 
persons  desirous  of  knowledge  ;  for  which  purpose  we  shall  now 
proceed  to  give  an  account  of  the  earths  in  the  starry  heaven. 

125.  He  who   is  unacquainted  with  the  arcana  of  heaven 
cannot,  believe  that  man  is  capable  of  seeing  earths  so  remote, 
apd  of  giving  any  account  of  them  from  sensible  experience; 
but  let  such  a  one  know  that  the  spaces  and  distances,  and 
consequent  progressions,  which  exist  in  the  natural  world,  are, 
in  their  origin  and  first  cause,  changes  of  the  state  of  interior 
things  ;  that  with  angels  and  spirits  they  appear  according  to 
such  changes  ;ss  and  that  therefore  angels  and  spirits  may    by 
such  changes  be  apparently  translated  from  one  place  to  another, 
and  from  one  earth  to  another,  even  to  earths  at  the  extreme 
boundaries  of  the  universe.     The  case  is  the  same  also  with 
man  as  to  his  spirit,  and  therefore  he  also  may  be  so  translated, 
whilst  his  body  still  continues  in  its  own  place.     This  has  been 
the  case  with  myself,  since  by  the  Divine  mercy  of  the  Lord  I 
have  been  permitted  to  converse  with  spirits  as  a  spirit,  and  at 
the  same  time  with  men  as  a  man.     The  sensual  man  is  not 
capable  of  conceiving  that  man  as  to  his  spirit  can  be  thus 
translated,  inasmuch  as  the  sensual  man  is  immersed  in  space 
and  in  time,  and  measures  his  progressions  accordingly. 

126.  That  there  are  several  worlds  or  systems  may   appear 
to  every  one  from  this  consideration,  that  so  many  stars  appear 
in  the  universe  ;  and  it  is  well  known  to  the  learned,  that  every 
star  is  like  a  sun  in  its  own  place,  remaining  fixed  as  the  sun  of 
our  earth  in  its  place :   and  that  it  is  owing  solely  to  distance 
that  it  appears  in  a  small  form  like  a  star  ;  consequently,  that 
each  star  has  planets  revolving  around  it,  which  are  so  many 
earths,  in  like  manner  as  the  bun  of  our  system  has  ;  and  that 
the  reason  why  those  planets,  or  earths,  do  not  appear,  is  be 
cause  of  their  immense  distance,  and  of  their  having  no  light 
but  what  they  receive  from  their  own  star,  which  light  cannot 
be  reflected  so  far  as  to  reach  us.     For  what  other  end  or  pur 
pose  shall  we  say,  was  so  large  a  firmament  created  with  so  many 
stars  ?     The  end  of  the  creation  of  the  universe  is  man,  in  order 
that  an  angelic  heaven  might  be  formed  of  men  :  but  what 
would  mankind  and  an  angelic  heaven  from  one  single  earth 
avail  to  answer  the  purposes  of  an  Infinite  Creator,  for  which  a 
thousand,  yea  ten  thousands  earths,  would  not   sufiice?     By 
calculation  it  appears  that  supposing  there  were  in  the  universe 

SB  That  motions,  progressions,  and  changes  of  place,  in  another  life,  are  changes 
of  the  states  of  the  interiors  of  life,  and  that  nevertheless  it  really  appears  to  spirits 
and  angels  as  if  they  actually  existed,  n.  1273—1277,  1377.  3356,  5606,  10,734, 

38T 


126,    127  ON   THE   EAKTHS   IN    THE   UNIVEESE. 

a  million  earths,  and  on  every  earth  three  hundred  millions  of 
men, and  two  hundred  generations  within  six  thousand  years, and 
that  to  every  man  or  spirit  was  allotted  a  space  of  three  cubic 
ells,  in  this  case  the  sum  of  men  or  spirits  collectively  would  not 
occupy  a  space  equal  to  a  thousandth  part  of  this  earth,  conse 
quently  not  more  than  the  space  possessed  by  one  of  the  satel 
lites  of  Jupiter  or  Saturn,  which  would  be  a  space  so  diminutive 
in  respect  to  the  universe,  that  it  would  be  scarcely  discernible  ; 
for  a  satellite  of  Jupiter  or  Saturn  is  scarcely  visible  to  the  naked 
eye :  and  what  would  this  be  in  regard  to  the  purposes  of  the 
Creator  of  the  universe,  to  answer  which.. the  whole  universe, 
though  filled  with  earths, would  be  inadequate,  for  He  is  Infinite! 
In  discoursing  on  this  subject  with  the  angels,  they  have  told  me 
that  they  have  a  like  idea  concerning  the  fewness  of  the  human 
race  in  respect  to  the  infinity  of  the  Creator ;  but  that  their 
thoughts  on  the  subject  originate  not  from  spaces,  but  from 
states,  and  that  according  to  their  idea,  supposing  the  number  of 
earths  to  be  as  many  myriads  as  could  be  conceived  in  thought, 
they  would  still  be  as  nothing  to  the  Lord.  The  information 
•which  I  am  about  to  give  concerning  the  earths  in  the  starry 
heaven,  is  from  experimental  testimony,  whereby  it  will  like 
wise  appear,  how  1  was  translated  thither  as  to  niy  spirit,  whilst 
my  body  continued  in  its  own  place. 


OF   THE  FIRST  EARTH  IN  THE  STARRY  HEAVEN,  ITS  SPIRITS 
AND  INHABITANTS. 

'  127.  I  WAS  led  by  angels  from  the  Lord  to  a  certain  earth  in. 
the  starry  heaven,  where  I  was  permitted  to  take  a  view  of  the 
earth  itself,  yet  not  to  speak  with  the  inhabitants,  but  with 
spirits  who  came  from  thence  (for  all  the  inhabitants  or  men  of 
every  earth,  after  finishing  their  course  of  life  in  the  world, 
become  spirits,  and  remain  near  their  own  earth).  From  these 
however  I  received  information  concerning  the  earth,  and  con 
cerning  the  state  of  the  inhabitants  thereof;  for  men,  when  they 
leave  the  body,  carry  with  them  all  their  former  life,  and  all  then 
memory."  To  be  led  to  earths  in  the  universe,  is  not  to  be  led 
and  translated  thither  as  to  the  body,  but  as  to  the  spirit ;  and  the 
spirit  is  led  by  variations  of  the  state  of  interior  life,  which 
appear  to  it  as  progressions  through  spaces.  Approaches,  or 
near  advancements,  are  also  effected  according  to  agreements 
or  resemblances  of  states  of  life  ;  for  agreement  or  resemblance 
produces  conjunction,  whereas  disagreement  and  dissimilitude 

tt  That  man  after  ieath  retains  the  memory  of  all  his  concerns  in  the  world,  n 
2476-2486. 

388 


OF  A   FIRST  EARTH    IN   THE   STAKKY  HEAVEN.       127,    128 

produces  disjunction.  Hence  it  may  appear  how  translation  is 
effected  as  to  the  spirit,  and  its  approach  or  near  advancement 
to  things  remote,  whilst  the  man  still  remains  in  his  own  place. 
But  to  lead  a  spirit,  by  variations  of  the  state  of  his  interiors, 
out  of  his  own  orb,  and  to  cause  the  variations  successively  to 
advance  even  to  a  state  agreeing  with  or  like  to  those  to  whom 
he  is  led,  is  in  the  power  of  the  Lord  alone;  for  there  must  be 
a  continual  direction  and  foresight  from  first  to  last,  both  in 
advancing  and  in  returning  back  again;  especially  when  the 
translation  is  to  be  effected  with  a  man  who  is  still  as  to  the 
body  in  the  natural  world,  and  thereby  in  space.  That  such  a 
translation  has  been  effected,  will  appear  incredible  to  those  who 
are  immersed  in  the  sensual-corporeal  life,  and  whose  thoughts 
originate  in  sensual-corporeal  things,  nor  can  they  be  induced 
to  believe  it.  The  reason  is,  because  the  sensual-corporeal  life 
cannot  conceive  of  progression  without  space;  but  they  who 
think  from  the  sensual  principle  of  their  spirit,  somewhat  re 
moved  or  withdrawn  from  the  sensual  principle  of  the  body, 
consequently  who  think  from  an  interior  principle  in  themselves, 
may  be  induced  to  believe  and  to  conceive  it,  since  in  the  idea 
of  interior  thought  there  is  neither  space  nor  time,  but  instead 
thereof  the  original  principles  whence  spaces  and  times  had 
birth.  For  the  use  of  these  latter  the  following  account  is  writ 
ten  respecting  the  earths  in  the  starry  heaven,  and  not  for  the 
former  (viz.  such  as  are  immersed  in  the  sensual-corporeal  lite), 
unless  they  be  in  a  state  to  suffer  themselves  to  l)e  instructed. 
128.  At  a  time  when  1  was  broad  awake,  1  was  led  as  to  the 
spirit  by  angels  from  the  Lord  to  a  certain  earth  in  the  universe, 
accompanied  by  some  spirits  from  this  world.  Our  progression 
was  in  a  direction  to  the  right,  and  continued  for  two  hours. 
Near  the  boundary  of  our  solar  system  there  appeared  first  a 
whitish  cloud,  but  thick  ;  and  behind  it  a  h'ery  smoke  ascending 
from  a  great  chasm.  It  was  a  vast  gulf,  separating  on  that  side, 
our  solar  system  from  some  other  systems  of  the  starry  heaven. 
The  fiery  smoke  appeared  at  a  considerable  distance.  I  was 
conveyed  through  the  midst  of  it,  and  instantly  there  appeared 
beneath  in  the  chasm  or  gulf  several  men  who  were  spirits  (for 
spirits  appear  all  in  a  human  form,  and  are  actually  men).  I 
also  heard  them  discoursing  with  each  other,  but  whence  they 
were,  or  of  what  sort,  it  was  not  given  me  to  know.  One  of 
them,  however,  told  me  that  they  were  guards,  to  prevent  spirits 
passing  from  this  world  to  any  other  in  the  universe  without 
having  obtained  leave.  That  such  was  the  case,  was  also  con 
firmed  by  this  circumstance,  that  some  spirits  who  were  in 
company,  to  whom  it  was  not  permitted  to  pass,  when  they  came 
to  that  great  gulf  or  interstice,  began  to  cry  out  vehemently 
that  they  were  lost  and  undone ;  for  they  were  as  persons 
struggling  in  the  agonies  of  death ;  wherefore  they  halted  on 

389 


128 132  .     ON  THE  EARTHS  IN  THE  UNIVERSE 

that  side  of  the  gulf,  nor  could  they  be  conveyed  farther ;  for 
the  fiery  smoke  exhaling  from  the  gulf  aifected  them  powerfully 
with  its  influence,  and  thus  put  them  to  torture. 

129.  After  I  was  conveyed  through  that  great  chasm,  I  at 
length  arrived  at  a  place  where  I  stopped;  and  immediately 
there  appeared  to  rne  spirits  from  above,  with  whom  I  was  per 
mitted  to  discourse.     From  their  discourse  and  their  particular 
manner  of  apprehending  and  explaining  things,  I  clearly  per 
ceived  that  they  were  from  another  earth ;  for  they  differed 
altogether  from  the  spirits  of  our  solar  system.     They  also  per 
ceived  from  my  discourse  that  I  came  from  afar. 

130.  After  discoursing  for  some   time  on  various  subjects, 
I  asked  what  God  they  worshiped.     They  said  that  they  wor 
shiped  some  angel,  who  appeared  to  them  as  a  Divine  Man, 
being  bright  and  shining  with  light ;  and  that  he  instructed 
them,  and  gave  them  to  perceive  what  they  ought  to  do.     They 
said  further,  that  they  knew  that  the  Most  High  God  is  in  the 
sun  of  the  angelic  heaven,  and  that  Pie  appears  to  His  angel, 
and  not  to  them  ;  and  that  He  is  too  great  for  them  to  dare  to 
adore  Him.     The  angel  whom  they  worshiped  was  an  angelic 
society,  to  which  it  was  granted  by  the  Lord  to  preside  over 
them,  and  to  teach  them  the  way  of  what  is  just  and  right; 
therefore  they  have  light  from  a  kind  of  flame,  which  appears 
like  a  torch,  fiery  and  yellow  to  a  considerable  degree.     The 
reason  is,  because  they  do  not  adore  the  Lord,  consequently 
they  have  not  light  from  the  sun  of  the  angelic  heaven,  but  from 
an  angelic  society  ;  for  an  angelic  society,  when  it  is  granted  by 
the  Lord,  can   exhibit  such   a  light  to  spirits  who  are  in  an 
interior  region.     That  angelic  society  was  also  seen  by  me,  and 
was  on  high  above  them  ;  there  was  also  seen  the  flaming  prin 
ciple  whence  the  light  proceeded. 

131.  As  to  the  rest  of  their  character,  they  were  modest, 
somewhat  simple,  but  still  under  tolerable  good  influence  as  to 
their  thoughts.     From  the  light  which  was  amongst  them  might 
be  concluded  what  was  the  nature  and  quality  of  their  intellec 
tual  principle  ;  for  the  intellect  is  according  to  the  reception  of 
the  light  which  is  in  the  heavens,  inasmuch  as  Divine  Truth, 
proceeding  from  the  Lord  as  a  sun,  is  what  shines  there,  and 
enables  the  angels  not  only  to  see  but  also  to  understand. uu 

132.  I  was  instructed  that  the  inhabitants  and  spirits  ot  that 
.earth,  in  the  GRA^D  MAN,  have  relation  to  somewhat  in  the 

uu  That  there  is  great  light  in  the  heavens,  n.  1117,  1521,  1522.  1533,  1619  - 
.1632,  4527,  5400,  8644.  That  all  light  in  the  heavens  is  from  the  Lord  as  a  Sun 
there,  n.  1053,  1521,  3195,  3341,  3636,  4415,  9548,  9684,  10.809.  That  Divine 
Truth  proceeding  from  the  Lord  appears  in  the  heavens  as  light,  n.  3195,  3222, 
5400,  8(i44,  9399,  9548,  9684.  That  that  light  illuminates  both  the  sight  and  the 
'understandings  of  angels  and  spirits,  n.  2776,  3138.  That  the  light  of  heaven  also 
illuminates  the  understanding  of  man,  n.  1520,  3138,  3167,  4408,  6608,  8707,  912& 
»3!)9,  10.569. 


OF   A   FIRST   EARTH  IN  THE    STARRY    HEAVEN.       132 135 

SPLEEN,  in  which  I  was  confirmed  by  an  influx  into  the  spleen 
whilst  they  were  discoursing  with  me. 

133.  Being  questioned  concerning  the  sun  of  their  system, 
which  enlightens  their  earth,  they  said  that  the  sun  there  has 
a  flaming  appearance,  and  when  I  represented  the  size  of  the 
sun  of  our  earth,  they  said  that  theirs  was   less  ;  for  their  sun 
to  our  eyes  is  a  star,  and  I  was  told  by  the  angels  that  it   was 
one  of  the  lesser  stars.   They  said  also,  that  from  their  earth  is 
likewise  seen  the  starry  heaven,  and  that  a  star  larger  than  the 
rest  appears  to  them  westward,  which  was  declared  from  hea 
ven  to  be  our  sun. 

134.  After  this  my  sight  was  opened,  so  that  I  could  look 
in  some  degree  upon  their  earth;  and  there  appeared  several 
green  fields  and  forests  with  trees  in  full  foliage,  and  also  fleecy 
sheep.     Afterwards  I  saw  some  of  the  inhabitants,  who  were  of 
the   meaner  class,  clothed  nearly  like  the  country-people  in 
Europe.   There  was  seen  also  a  man  and  his  wife.    She  appeared 
of  handsome  stature  and  a  graceful  mien  ;  so  likewise  did  the 
man  ;  but  what  surprised  me,  he  had  a  stately  carriage,  and  a 
deportment,  which   had  a  semblance  of  haughtiness,  but  the 
woman's  deportment  was  humble.  I  was  informed  by  the  angels 
that  such  is  the  fashion  on  that  earth,  and  that  the  men,  who 
are  such,  are  beloved,  because  they  are  nevertheless  well  dis 
posed.    I  was  informed  likewise,  that  it  is  not  allowed  them  to 
have  more  wives  than  one,  because  it  is  contrary  to   the  laws. 
The  woman  whom  I  saw  had  before  her  bosom  a  cloak  or  cover 
ing,  broad  enough  to  conceal  herself  behind  it,  which  was  so 
contrived,  that  she  could  put  her  arms  in  it,  and  use  it  as  a 
garment,  to  cover  her,  and  so  walk  about  her  business.    It  might 
be  tucked  up  as  to  the  lower  part,  and  when  tucked  up,  and 
applied  to  the  bod}%  it  appeared  like  a  stomacher,  such  as  are 
worn  by  the  women  of  our  earth  ;  but  the  same  also  served  the 
man  for  a  covering,  and  he  was  seen  to  take  it  from  the  woman, 
and  apply  it  to  his  back,  and  loosen  the  lower  part,  which  thus 
flowed  down  to  his  feet  like  a  gown,  and  clothed  in  this  manner 
he  walked  off.     The  things  seen  on  that  earth  were  not  seen 
with  the  eyes  of  my  body,  but  with  the  eyes  of  my  spirit ;  for 
a  spirit  may  see  the  things  which  are  on  any  earth,  when  it  is 
granted  by  the  Lord. 

135.  Being  well  aware  that  many  will  doubt  the  possibility 
of  man's  being  able  to  see,  with  the  eyes  of  his  spirit,  anything 
on  so  distant,  an  earth,  it  may  be  expedient  to  declare  how  the 
matter  is.     Distances  in  another  life  are  not  like  distances  here 
on  earth.     In  another  Jife  they  are  altogether  according  to  the 
states  of  the  interiors  of  every  particular  person.    They  who  are 
in  a  similar  state  are  together  in  one  society  and  in  one  place  ; 
everything  is  present  by  virtue  of  a  similitude  of  stale,  and 
everything  is  distant   by   virtue   of  a  dissimilitude  of  state ; 

391 


135  ON    THE    EARTHS    IN    THE    UNIVERSE. 

hence  it  was  that  I  was  near  to  the  above  earth,  when  I  was 
brought  by  the  Lord  into  a  state  similar  to  the  state  of  the  spirits 
and  inhabitants  thereof,  and  that  in  this  case  being  present  I 
discoursed  with  them.  Hence  it  is  evident,  that  earths  in  the 
spiritual  world  are  not  distant  as  in  the  natural  world,  but  only 
apparently  according  to  the  states  of  life  of  the  inhabitants  and 
spirits  of  each.  The  state  of  life  is  the  state  of  the  affections  as 
to  love  and  faith.  In  regard  to  a  spirit,  or  what  is  the  same 
thing,  a  man  as  to  his  spirit,  seeing  things  on  any  earth,  we 
shall  also  explain  how  this  is.  Neither  spirits  nor  angels  by 
their  own  proper  sight  can  see  anything  that  is  in  the  natural 
world  ;  for  the  light  of  the  natural  world,  or  the  solar  light,  is 
to  them  as  gross  darkness.  In  like  manner  man  bv  his  bodily 
bight  caiinot  see  anything  that  is  in  the  other  life  ;  for  the  light 
of  heaven,  is  to  him  as  gross  darkness.  Nevertheless,  both  spirits 
and  angels,  when  it  pleases  the  Lord,  may  see  things  in  the  na 
tural  world  through  the  eyes  of  man  ;  but  this  is  not  granted  by 
the  Lord  except  with  those  whom  He  permits  to  discourse  with 
spirits  and  angels,  and  to  be  in  consort  with  them.  It  has  been 
allowed  them  to  see  through  my  eyes  the  things  of  this  world, 
and  as  plainly  as  I  myself  did  ;  and  also  to  hear  men  discours 
ing  with  me.  Sometimes  it  has  happened  that  through  me  they 
saw  their  friends,  with  whom  they  had  been  intimate  when  in 
the  body,  altogether  present  as  before,  at  which  they  were 
amazed.  Wives  have  in  this  manner  seen  their  husbands  and 
,  children,  and  have  wished  me  to  tell  them  that  they  were  pre 
sent  and  looking  on  them,  and  that  I  would  mention  the  parti 
culars  of  their  state  in  the  other  life;  but  this,  I  said,  was  not 
allowed,  by  reason  that  they  would  have  called  me  mad,  or 
would  have  pronounced  my  information  to  be  all  a  delirium  of 
the  imagination,  inasmuch  as  I  was  well  aware  that,  although 
thev  gave  assent  with  their  lips  to  the  doctrine  of  the  existence 
of  spirits  and  of  the  resurrection  of  the  dead,  and  of  their  being 
amongst  spirits,  and  that  spirits  can  see  and  hear  by  means  of 
man,  yet  they  did  not  believe  these  things  in  their  hearts. 
When  my  interior  sight  was  first  opened,  and  they  who  are  in 
another  life  saw  through  my  eyes  the  world  and  the  things  con 
tained  therein,  they  were  so  amazed  that  they  called  it  the 
miracle  of  miracles,  and  were  affected  \vith  a  new  joy,  to  think 
that  a  communication  was  thus  opened  of  earth  with  heaven, 
mid  of  heaven  with,  earth.  This  joy  continued  for  some  months, 
but  afterwards  the  circumstance  which  occasioned  it  became  so 
familiar  that  now  the  wonder  has  ceased.  I  am  informed  that 
spirits  and  angels  attendant  on  other  men  see  not  the  least  of 
the  things  of  this  world,  but  only  perceive  the  thoughts  and  af 
fections  of  those  on  whom  they  attend.  Hence  it  may  appear, 
that  man  was  so  created,  that  during  his  life  here  amongst  men 
in  the  world,  he  might  at  the  same  time  live  in  heaven  amongst 


OF  A  SECOND  EARTH  IN  THE  STARRY  HEAVEN.       135 138 

angels,  and  vice  versa,  so  that  heaven  and  the  world  might  be 
united  together  and  act  in  unity  in  man,  and  men  might  know 
what  passes  in  heaven,  and  angels  what  passes  in  the  world  ; 
and  that  when  men  depart  this  life,  they  might  pass  thus  from 
the  Lord's  kingdom  on  the  earths  into  the  Lord's  kingdom  in 
the  heavens,  not  as  into  another,  but  as  into  the  same,  in  which 
also  they  were  during  their  life  in  the  body  ;  but  in  consequence 
of  becoming  so  corporeal,  man  closed  heaven  against  himself. 

136.  Lastly,  I  discoursed  with  the  spirits  who  were  from  the 
above  earth  concerning  various  particulars  on  our  earth,  espe 
cially    concerning  this  circumstance,  that  there  are   sciences 
cultivated  on  our  earth  which  are  not  cultivated  on  other  earths, 
as  astrononry,  geometry,  mechanics,  physics,   chemistry,  medi 
cine,  optics,  and  natural  philosophy  ;  and  likewise  arts,  which 
are  not  known  elsewhere,  as  the  art  of  ship-building,  of  smelt 
ing  metals,  of  writing,  and  of  printing,  and  thus  of  communi 
cating  with  others  in  distant  parts   of  the  earth,  and  also  of 
preserving  what  is  communicated  for  thousands  of  years,  and 
that  this  art  has  been  practised  in  regard  to  the  Word   which 
was  revealed  by  the  Lord,  and  that  consequently  revelation  is 
for  ever  permanent  on  our  earth. 

137.  At  length  there  was  presented  to  my  view  the  hell  of 
those  who  are  from  that  earth,  and  very  terrible  was  the  appear 
ance  of  the  internals  seen  therein,  insomuch   that  I  dare  not 
describe  their  monstrous  faces.     There  were  seen  also  female 
magicians,  who  practise  direful  arts.     They  appeared  clad  in 
green,  and  struck  me  with  horror. 


OF   A  SECOND   EARTH    IN   THE   STARRY   HEAVEN,    ITS   SPIRITS 
AND   INHABITANTS. 

138.  I  WAS  afterwards  led  of  the  Lord  to  an  earth  in  the 
universe  which  was  further  distant  from  our  earth  than  the 
foregoing  of  which  we  have  been  just  speaking.  That  it  was 
further  distant  was  plain  from  this  circumstance,  that  I  was  two 
days  in  being  led  thither  as  to  my  spirit.  This  earth  was  to  the 
left,  whereas  the  former  was  to  the  right.  Inasmuch  as  remote 
ness  in  the  spiritual  world  does  not  arise  from  distance  of  place, 
but  from  difference  of  state,  as  was  said  above,  therefore  from 
the  tediousness  of  my  progression  thither,  which  lasted  two 
days,  I  might  conclude  that  the  state  of  the  interiors  with  the 
inhabitants  of  that  earth,  which  is  the  state  of  affections  and  of 
consequent  thoughts,  differed  proportionably  from  the  state  of 
the  interiors  with  spirits  from  our  earth.  Being  conveyed  thi 
ther  as  to  the  spirit  by  changes  of  the  state  of  the  interiors,  I 
was  enabled  to  observe  the  successive  changes  themselves  before 
I  arrived  thither.  This  was  done  whilst  1  was  awake. 
393 


139 141  ON   THE    EARTHS    IN    THE   UN   /ERSE. 

139.  When  I  arrived  thither,  the  earth  was  not  seen  by  me, 
but  only  the  spirits  who  were  from  that  earth  ;  for,  as  was  said 
above,  the  spirits  of  every  earth  appear  about  their  own  parti 
cular  earth,  by  reason  that  they  are  of  a  genius  and  temper 
similar  to  that  of  the  inhabitants,  and  in  order  that  they  may 
serve  them.     Those  spirits  were  seen  at  a  considerable  height 
above  my  head,  whence  they  beheld  me  as  I  approached.  It  is 
to  be  observed  that  they  who  stand  on  high  in  another  life  can 
behold  those  who  are  beneath  them,  and  the  higher  they  stand 
the  greater  is  the  extent  of  their  vision  ;  and  they  can  not  only 
behold  those  who  are  beneath  them,  but  likewise  discourse  with 
them.     From  their  state  of  elevation  they  observed  that  I  was 
not  from  their  earth,  but  from  some  other  at  a  greater  distance ; 
wherefore  they  accosted  me  in  questions  concerning  various  par 
ticulars,  to  which  it  was  given  me  to  reply  ;  and  amongst  other 
things  I  related  to  them  to  what  earth  1  belonged,  and  what 
kind  of  earth  it  was.     Afterwards  I  spake  to  them  concerning 
the  other  earths  in  our  solar  system  ;  and  at  the  same  time  also 
concerning  the  spirits  of  the  earth  or  planet  Mercury,  in  that 
they  wander  about  to  several  earths  for  the  purpose  of  procur 
ing  for  themselves  knowledges  of  various  matters.     On  hearing 
this,  they  said  that  they  had  likewise  seen  those  spirits  amongst 
them. 

140.  It  was  told  me  by  the  angels  from  our  earth  that  the 
inhabitants  and  spirits  of  that  earth,  in  the  GRAND  MAN,  have 
relation  to  KEENNESS  OF  VISION,  and  therefore  they  appear  on 
high  ;  and  that  they  are  also  remarkably  clear-sighted.     In  con 
sequence   of  their  having  such  relation,  and  of  their  seeing 
clearly  and  distinctly  what  was  beneath  them,  in  discoursing 
with  them  I  compared  them  to  eagles,  which  fly  aloft,  and 
enjoy  a  clear  and  extensive  view  of  objects  beneath.     At  this 
they  expressed  indignation,  supposing  that  I  compared  them  to 
eagles  as  to  their  rapaciousness,  and  consequently  that  I  thought 
them  wicked  ;  but  I  replied,  that  I  did  not  liken  them  to  eagles 
as  to  rapaciousness,  but  as  to  sharp-sightedness. 

141.  Being  questioned  concerning  the  God  whom  they  wor 
shiped,  they  replied  that  they  worshiped  a  God  visible  and 
invisible,  a  God  visible  under  a  human  form,  and  a  God  invi 
sible  not  under  any  form ;  and  it  was  discoverable  from  their 
discourse,  and  also  from  the  ideas  of  their  thought  as  commu 
nicated  to  me,  that  the  visible  God  was  our  Lord  himself,  and 
they  also  called  Him  Lord.     To  this  I  was  permitted  to  reply, 
that  on  our  earth  also  there  is  worshiped  a  God  invisible  and 
visible ;  that  the  invisible  God  is  called  Father,  and  the  visible 
is  called  Lord  ;  and  that  both  are  One,  as  He  himself  taught, 
saying  that  no  one  had  ever  seen  the  appearance  of  the  Father, 
but  that  the  Father  and  He  are  One,  and  that  whoso  seeth  Him 
seeth  the  Father,  and  that  the  Father  is  in  Him  and  He  in  the 

394 


OF  A  SECOND    EAKT1I   IN  THE  STARRY  HEAVEN.       141 

Father;  consequently  that  both  Divine  principles  are  in  One 
Person.  That  these  are  the  Lord's  own  words,  may  be  seen, 
John  v.  37 ;  chap.  x.  30 ;  chap.  xiv.  7,  9,  10,  11. 

142.  Presently  I  saw  other  spirits  from  the  same  earth,  who 
appeared  in  a  place  beneath  the  former,  with  whom  also  I  dis 
coursed  ;  but  they  were  idolaters,  for  they  worshiped  an  idol  oi 
stone,  like  to  a  man,  but  not  handsome.     It  is  to  be  observed, 
that  all  who  come  into  another  life  have  at  first  a  worship  like 
what  the}^  practised  in  the  world,  but  that  they  are  successively 
separated  from  it.     The  reason  is,  because  all  worship  remains 
implanted  in  a  man's  interior  life,  from  which  it  cannot  be  re 
moved  and  eradicated  but  by  degrees.     On  seeing  this,  I  was 
permitted  to  tell  them  that  they  ought  not  to  worship  what  was 
dead,  but  what  was  living ;  to  which  they  replied  that  they  knew 
that  God  lives  and' not  a  stone,  but  that  they  thought  of  the 
living  God  when  they  looked  on  a  stone  like  a  man,  and  that 
otherwise  the  ideas  of  their  thought  could  not  be  fixed  upon  and 
determined  to  the  invisible  God.     It  was  then  granted  me  to 
tell  them,  that  the  ideas  of  thought  may  be  fixed  upon  and 
determined  to  the  invisible  God,  when  they  are  fixed  upon  and 
determined  to  the  Lord,  who  is  God  visible  in  thought  under  a 
human  form ;  and  thus  that  man  may  be  joined  with  the  in 
visible  God  in  thought  and  affection,  consequently  in  faith  and 
love,  when  he  is  joined  with  the  Lord,  but  not  otherwise. 

143.  The  spirits  who  were  seen  on  high  were  questioned, 
whether  on  their  earth  they  live  under  the  rule  of  princes  or 
kings ;  to  which  they  replied,  that  they  know  not  what  such 
rule  is,  and  that  they  live  under  themselves,  being  distinguished 
into  nations,  families,  and  houses.     They  wrere  questioned  fur 
ther,  whether  they  are  thus  in  a  state  of  security.   They  replied 
in  the  affirmative,  inasmuch  as  one  family  never  envies  anothei 
in  any  respect,  or  desires  to  deprive  another  of  its  just  rights. 
They  expressed  a  degree  of  indignation  at  being  asked  these 
questions,  as  implying  a  suspicion  of  their  hostility,  or  of  their 
want  of  protection  against  robbers.     What,  said  they,  have  we 
need  of  but  food  and  raiment,  and  thus  to  live  content  and  quiet 
one  under  another? 

144.  Being  further  questioned  concerning  their  earth  and 
its  produce,  they  said  that  they  had  green  fields,  flower-gardens, 
forests  full  of  fruit  trees,  and  also  lakes  abounding  with  fish ; 
and  that  they  had  birds  of  a  blue  color,  with  golden  feathers, 
and  also  greater  and  lesser  animals.     Among  the  lesser,  they 
mentioned  one  sort  which  had  the  back  elevated  like  camels  on 
our  earth  ;  nevertheless,  that  they  did  not  feed  on  their  flesh, 
but  only  on  the  flesh  of  fishes,  and  besides  on  fruits  of  trees  and 
pulse  of  the  earth.     They  said,  moreover,  that  they  did  not  live 
in  houses  regularly  built,  but  in  groves,  in  which  amongst  the 


144: 148  ON    THE    EAUTIIS    IN    THE    UNIVERSE. 

leaves  they  made  to  themselves  shelter  against  rain  and  the  heat 
of  the  sun. 

145.  Being  questioned  concerning  their  sun,  which  appears 
as  a  star  from  our  earth,  they  said  that  it  has  a  fiery  appearance, 
and  not  larger  to  look  at  than  a  man's  head.     I  was  told  by  the 
angels,  that  the  star  which  was  their  sun  was  among  the  lesser 
stars,  not  far  distant  from  the  equator. 

146.  There  were  seen  some  spirits  who  were  like  what  they 
had  been  during  their  abode  on  their  earth  as  men.     They  had 
faces  not  unlike  those  of  the  men  of  our  earth,  except  that  their 
eyes  and  noses  were  less.     This  appearing  to  me  somewhat  of 
deformity,  they  said  that  little  eyes   and   a  little  nose  were 
accounted  marks  of  beauty  with  them.    A  female  was  seen  clad 
in  a  gown  ornamented  with  roses  of  various  colors.     I  asked 
whence  they  were  supplied  with  materials  tor  clothing  on  their 
earth.     They  answered  that  they  gathered  from  certain  plants 
a  substance  which  they  spun  into  thread  ;  and  that  immediately 
afterwards  they  laid  the  threads  in  double  and  triple  rows, 
moistening  them  with  a  glutinous  liquor,  and  thus  giving  them 
consistence.     Afterwards  they  color  the   cloth  thus  prepared 
with  a  substance  procured  from  the  juices  of  herbs.    It  was  also 
shown  me  how  they  prepare  the  thread.     The  women  sit  down 
on  the  ground,  and  wind  it  by  means  of  their  toes  ;  and  when 
wound  they  draw  it  towards  them,  and  with  the  hand  spin  it 
out  to  any  fineness  they  please. 

147.  They  said  also,  that  on  that  earth  every  husband  has 
no  more  than  one  wife ;  and  that  the  number  of  children  in  a 
family  is  from  ten  to  fifteen.     They  added,  that  there  are  found 
likewise  harlots  amongst  them  ;  but  that  all  such,  after  the  life 
of  the  body,  when  they  become  spirits,  are  magicians,  and  are 
cast  into  hell. 


OF    A  THIRD  EARTH  IN    THE  STARRY  HEAVEN,  ITS 
SPIRITS    AND  INHABITANTS. 

148.  THERE  appeared  some  spirits  from  afar  who  were  not 
willing  to  approach.  The  reason  was,  because  they  could  not 
be  together  with  the  spirits  of  our  earth  who  were  then  about 
me.  "Hence  I  perceived  that  they  were  trim  another  earth  ; 
and  I  was  afterwards  informed  that  they  were  from  a  certain 
earth  in  the  universe  ;  but  where  that  earth  is,  was  not  made 
known  to  me.  Those  spirits  were  unwilling  to  think  at  all 
about  the  body,  or  even  about  anything  corporeal  and  material, 
contrary  to  the  spirits  of  our  earth  ;  hence  it  was  that  they  were 
396 


OF  A  THIRD  EARTH  IN  THE  STARRY  HEAVEN.       148 — 150 

not  willing  to  approach  ;  nevertheless  after  the  removal  of  some 
of  the  spirits  of  our  earth,  the}7  came  nearer  and  discoursed  with 
me.  But  instantly  there  was  felt  an  anxiety  arising  from  the 
collision  of  spheres  ;  for  spiritual  spheres  encompass  all  spirits 
and  societies  of  spirits  ;cc  and  inasmuch  as  they  issue  from  the 
life  of  the  affections  and  consequent  thoughts,  therefore  where 
the  affections  are  contrary,  collision  takes  place,  and  hence 
comes  anxiety.  The  spirits  of  our  earth  related,  that  they  even 
durst  not  approach  those  other  spirits  ;  since  on  their  approach, 
they  were  not  only  seized  with  anxiety,  but  also  appeared  to 
themselves  as  if  they  were  bound  hand  and  foot  with  serpents, 
from  which  they  could  not  be  loosed  but  by  retiring.  This 
appearance  had  its  ground  in  correspondence  ;  for  the  spirits  ot 
our  earth,  in  the  GRAND  MAN,  have  relation  to  the  external 
sense,  consequently  to  the  sensual  corporeal  principle,  and  this 
sensual  principle  is  represented  in  another  life,  by  serpents. xx 

149.  Such  being  the  nature  and  quality  of  the  spirits  of  that 
earth,  they  appear  in  the  eyes  of  other  spirits,  not  as  others,  in 
a  distinct  human  form,  but  as  a  cloud,  in  many    cases   like   a 
dusky  cloud,  with  whitish  tints,  resembling  somewhat  human  ; 
but  they  said,  that  within  they  are  white,  and  that  when  they 
become  angels,  that  duskiness  is  changed  into  a  beautiful  blue, 
which  was  also  shown  me.     I  asked  whether  they  entertained 
such  an  idea  concerning  their  bodies  during  their  abode  in  the 
world  as  men.     They  replied,  that  the  men  of  their  earth  make 
no  account  of  their  bodies,  but  only  of  the  spirit  in  the  body,  as 
knowing  that  the  spirit  will  live  for  ever,  but  that  the  body  must 
perish.     They  said  also,  that  several  on  their  earth  believe  that 
the  spirit  of  the  body  has  existed  from  eternity,  and  was  infused 
into  the  body  when  they  were  conceived  in  the  womb  ;  but  the}r 
added,  that  now  they  know  that  it  is    not   so,    and   that   they 
repent  for  having  even  entertained  so  false  an  opinion. 

150.  When  I  asked  them  whether  they  were  willing   to  see 
any  objects  on  our  earth,  informing  them  that  it  was  possible  to 
do  so  through  my  eyes  (see  above,  n.  1'35),  they  answered  first 
that  they  could  not,  and  afterwards  that  they  would  not,  inas 
much  as  they  were  merely  terrestrial  and  material  objects,  from 
which  they  remove  their  thoughts  as  far  as  possible.  Neverthe 
less,  there  were  represented  to  their  view  magnificent  palaces, 
resembling  those  in  which  kings  and  princes  dwell  on  our  earth; 
for  such  things  may  be  represented  before  spirits,  and  when  they 
are  represented  they  appear  exactly  as  if  they  existed.    But  the 
spirits  from  that  earth  made  light  of  them,  calling  them  marble 
images  ;  and  then  related  that    they  have  more   magnificent 

xx  That  the  sensual  external  principle  of  man  in  the  spiritual  world  is  represent 
ed  by  serpents,  as  being  in  the  lowest  principles,  and  in  respect  to  interior  things 
in  man,  lying  on  the  ground,  and  as  it  were  creeping  ;  and  that  hence  ihey  were 
called  serpents  who  reasoned  from  that  sensual  principle,  n.  195—197,  639*,  6949. 

397 


150 153  ON    THE    EARTHS    IN    THE   UNIVERSE. 

objects  with  them,  which  are  their  sacred  temples,  not  built  of 
etone,  but  of  wood.  When  it  was  objected  that  these  were 
still  terrestrial  objects,  they  replied  that  they  were  not  terres 
trial,  but  celestial,  because  in  beholding  them  they  conceived 
not  a  terrestrial  but  a  celestial  idea  ;  believing  that  they  should 
see  like  objects  in  heaven  after  death. 

151.  They  then  represented  their  sacred  temples  before  the 
spirits  of  our  earth,  who  declared  that  they  never  saw  anything 
more  magnificent ;  and  as  they  were  seen  also  by  myself,  there 
fore  I  can  describe  them.     They  are  constructed  of  trees  not 
cut  down,  but    growing  in  the  place' where  they  were  first 
planted.     On  that  earth,  it  seems  there  are  trees  of  an  extra 
ordinary  size  and  height ;  these  they  set  in  rows  when  young, 
and  arrange  them  in  such  order  that  they  may  serve  as  they 
grow  up  to  form  po-rticos  and  galleries.    In  the  mean  while,  by 
cutting  and  pruning  the  tender  shoots,  they  fit  and  prepare  them 
to  entwine  one  with  another,  and  join  together  so  as  to  form  the 
ground:work  and  floor  of  the  temple  to  be  constructed,  and  by 
a  side  elevation  to  serve  as  walls,  and,  being  bended  into  an 
arch  above,  to  make  the  roof.     In  this  manner  they  construct 
the  temple  with  admirable  art,  elevating  it  high  above  the 
ground.     They  prepare  also  an  ascent  into  it,  by   continuous 
branches  of  the  trees  extended  from  the  trunk,  and  firmly  con 
nected  together.    Moreover,  they  adorn  the  temple  without  and 
within  in  various  ways,  by  disposing  the  leaves  into  particular 
forms  ;  thus  they  build  entire  groves.    But  it  was  not  permitted 
me  to  see  the  nature  of  the  construction  of  these  temples  within, 
only  I  was  informed  that  the  light  of  their  sun  is  let  in  by 
apertures  among  the  branches,  and  is  everywhere  transmitted 
through  crystals  ;  whereby  the  light  falling  on  the   walls  is 
refracted  in  divers  colors  like  those  of  the  rainbow,  particularly 
the  colors  of  blue  and  orange,  which  they  are  most  fond  of. 
Such  is  the  nature  of  their  architecture,  the  works  whereof  they 
prefer  to  the  most  magnificent  palaces  of  our  earth. 

152.  They  said  further,  that  the  inhabitants  do  not  dwell  in 
high  places,  but  on  the  earth  in  low  cottages,  by  reason  that 
high  places  are  for  the  Lord  who  is  in  heaven,  and  low  places 
for  men  who  are  on  earth.   Their  cottages  were  also  shown  me  ; 
they  were  oblong,  having  within  along  the  walls  a  continued 
couch  or  bed,  on  which  they  lie  one  next  to  another.     On  the 
side  opposite  to  the  door  was  a  kind  of  alcove,  before  which  was 
a  table,  and  behind  it  afire-place,  by  which  the  whole  chamber 
is  enlightened.     In  the  fire-place  there  is  not  a  burning  fire, 
but  a  luminous  wood,  from  which  issues  as  much  light  as  from 
the  flame  of  a  common  fire.     They  said  that  in  an  evening  this 
wood  appeared  as  if  it  contained  in  it  lighted  charcoal. 

153.  They  informed  me  further,  that   they  do  not  live  in 
societies,   but  in  houses  apart  by  themselves :  that  they  are 

398 


OF  A  THIRD  EARTH  IN  THE  STARRY  HEAVEN.       153 156 

joined  in  societies  when  they  meet  at  Divine  worship  ;  and  that 
on  these  occasions  they  who  are  teachers  walk  beneath  in  the 
temple,  and  the  rest  in  piazzas  at  the  sides ;  and  that  at  their 
meetings  they  experience  interior  joys,  arising  from  the  sight  of 
the  temple,  and  from  the  worship  therein  celebrated. 

15i.  In  respect  to  Divine  worship,  they  said  that  they  ac 
knowledge  God  under  a  Human  form,  consequently  our  Lord  ; 
for  all  who  acknowledge  the  God  of  the  universe  under  a 
Human  form  are  accepted  and  led  by  our  Lord.  The  rest  can 
not  be  so  led,  because  they  think  without  a  determination  of 
the  thought  to  some  specific  appearance.  They  added,  that  the 
inhabitants  of  their  earth  are  instructed  concerning  the  things 
of  heaven  by  some  immediate  commerce  with  angels  and  spirits, 
which  may  be  more  easily  opened  to  them  than  to  others,  by 
reason  of  their  rejecting  corporeal  things  from  their  thoughts 
and  affections.  I  asked  what  became  of  those  amongst  their 
who  are  wicked.  They  replied  that  on  their  earth  it  was  not 
allowed  that  a  wicked  person  should  exist ;  but  if  any  one  gave 
in  to  evil  thoughts  or  evil  actions,  he  was  reprimanded  by  a  cer 
tain  spirit,  and  threatened  with  death  if  he  persisted  therein  ; 
and  in  case  he  still  persisted,  he  was  taken  off*  by  a  swoon  ;  and 
that  by  this  means  the  men  of  that  earth  are  preserved  from  the 
contagion  of  evils.  A  certain  spirit  of  this  kind  was  sent  to  me. 
He  spake  with  me  as  with  them  ;  moreover,  he  occasioned  some 
what  of  pain  in  the  region  of  my  abdomen,  informing  me  that 
this  was  the  method  he  uses  with  those  who  give  in  to  evil 
thoughts  and  evil  actions,  and  to  whom  he  threatens  death  if 
they  persist.  I  was  given  to  understand  that  they  who  profane 
holy  things  are  grievously  punished ;  and  that  before  the  punish 
ing  spirit  comes,  there  appear  to  them  in  vision  the  jaws  of  a 
lion,  wide  open,  of  a  livid  color,  who  seems  as  if  he  would 
swallow  their  head,  and  tear  it  asunder  from  the  body,  and 
hence  they  are  seized  with  horror.  They  call  the  punishing 
spirit  the  devil. 

155.  Inasmuch  as  they  were  desirous  to  know  how  we  are 
circumstanced  on  our  earth  in  regard  to  revelation,  I  informed 
them  that  it  is  effected  by  writing  and  preaching  from  the  Word, 
and  not  by  immediate  commerce  with  spirits  and  angels,  and 
that  what  is  written  may  be  printed  and  published,  and  thus  be 
read  and  comprehended  by  whole  societies, whereby  the  life  may 
be  corrected  and  amended.     They  were  exceedingly  surprised 
that  such  an  art  as  writing  and  printing,  utterly   unknown  in 
other  places,  could  exist  on  our  earth ;  but  they  comprehended 
that  on  this  earth,  where  corporeal  and  terrestrial  things  are  so 
much  loved,  Divine  things  from  heaven  could  not  otherwise  flow 
in  arid  be  received  ;  and  that  it  would  be  dangerous  for  persons 
in  such  circumstances  to  discourse  with  angels. 

156.  The  spirits  of  that  earth  appear  upwards  in  the  plane  of 

399 


156 158  ON   THE   EARTHS    IN   THE   UNIVERSE. 

the  head  towards  the  right.  All  spirits  are  distinguished  by  their 
situation  in  respect  to  the  human  body,  which  is  in  consequence 
of  the  universal  heaven  corresponding  with  all  things  appertain 
ing  to  man.  These  spirits  keep  themselves  in  that  plane,  and 
at  that  distance,  because  their  correspondence  is  not  with  the 
externals  but  with  the  interiors  of  man.  Their  action  is  upon 
the  left  knee,  a  little  above  and  beneath,  with  a  kind  of  vibra 
tion  very  sensibly  felt.  This  is  a  sign  that  they  correspond  ' 

^  CONJUNCTION  OF  THINGS  NATURAL  AND  THINGS    CELESTIAL. 


7  A  FOURTH  EARTH  IN  THE  STARRY  HEAVEN,  ITS  SPIIt 
AND  INHABITANTS. 

157.  I  WAS  further  conducted  to  another  earth  which  is  in 
the  universe,  out  of  our  solar  system,  which  was  effected  by 
changes  of  the  state  of  my  mind,  consequently  as  to  the  spirit ; 
for,  as  has  been  frequently  observed  above,  a  spirit  is  conducted 
from  place  to  place  no  otherwise  than  by  changes  of  the  state 
of  his  interiors,  which  changes  appear  to  him  in  all  respects  like 
advancements  from  place  to  place,  or  like  journeyings.     These 
changes  continued  without  intermission  for  about  ten  hours,  be 
fore  I  came  from  the  state  of  my  own  life  to  the  state  of  life  pe 
culiar  to  the  spirits  of  that  earth,  consequently,  before  1  arrived 
there  as  to  my  spirit.     I  was  carried  towards  the  east,  to   the 
left,  and  seemed  to  be  gradually  elevated  from  an   horizontal 
plane.   I  was  al^o  enabled  to  observe  clearly  a  progression  and 
promotion  from  a  former  place,  till  at  length  the  spirits  from 
whom  I  departed  no  longer  appeared;  ancf  in   the   mean   time 
1  discoursed  on  various  subjects  with  the  spirits  who  were  with 
me.     A  certain  spirit  was  also  with  us  who,  during  his  abode 
in  the  world,  had  been  a  prelate,  and  a  preacher,  and  likewise 
a  very  pathetic  writer.     From  the  idea  concerning  him  in  me, 
the  attendant  spirits  supposed  that  he  was  a  Christian  in  heart 
superior  to  the  rest;  for  in  the  world  an  idea  is  conceived,  and 
judgment  formed  from  preaching  mid  writing,  and  not  from  the 
life,  if  it  is  not  attended  with  some  extraordinary  circumstances; 
and  in  case  anything  in  the  life  appears  which  does  not  agree 
with  the  preaching  and  writing,  it  is  nevertheless  excused  ;  for 
the  idea  or  thought  and  perception  concerning  any   particular 
person,  gives  a  bias  to  the  judgment  in  all  things,  inclining  it  in 
favor  of  such  idea,  thought,  and  perception. 

158.  After  this  I  observed  that  I  was  in  the  starry  heaven  as 
to  my  spirit,  far  out  of  our  solar  system  ;  for  this  may  be  ob 
served  from  the  changes  of  state,  and  consequent  apparent  con 
tinued  progression,  which  lasted  nearly  ten  hours.  At  length  I 
heard  spirits  discoursing  near  some  earth,  which  was  afterwards 
also  seen  by  me.      When  I  was  come  near  them,  after  some  dis- 

400 


OF  A  FOURTH    EARTH  IN  THE  STARRY  HEAVEN.  158 

course  together,  they  said  that  strangers  sometimes  come  to 
them  from  a  distance  who  discourse  with  them  concerning  God, 
and  confuse  the  ideas  of  their  thought.  They  pointed  also  at 
the  way  by  which -such  strangers  came,  whereby  it  was  perceiv 
able  that  they  were  from  the  spirits  of  our  earth.  On  question 
ing  them  as  to  the  confusion  caused  in  their  ideas,  they  said  that 
it  arose  from  those  strangers  asserting  that  they  ought  to  believe 
on  a  Divine  Principle  distinguished  into  three  persons,  which 
they  nevertheless  call  one  God ;  and  on  examining  the  idea  of 
their  thoughts,  it  is  presented  as  a  threefold  principle  [trinum], 
not  continuous,  but  discrete,  with  some  as  three  persons  dis 
coursing  with  each  other,  and  with  some  as  two  seated  together, 
one  near  the  other,  and  a  third  hearkening  to  them,  and  going 
from  them  ;  and  although  they  call  each  person  God,  and  form 
a  different  idea  concerning  each,  still  they  declare  them  but  one 
God.  They  complained  exceedingly,  that  hereby  their  ideas 
were  confused,  in  that  these  strangers  conceived  three  in  thought, 
and  in  speech  profess  one,  when  nevertheless  thought  and 
speech  ought  ever  to  be  in  agreement  with  each  other.  The 
spirit  who  in  the  world  had  been  a  prelate  and  a  preacher, 
and  who  also  was  with  me,  was  then  examined  as  to  the  idea  he 
entertained  respecting  one  God  and  three  persons,  when  it  was 
discovered  that,  he  represented  to  himself  three  gods,  but  making 
one  by  continuity.  He  conceived,  however,  this  threefold  unity 
as  invisible  because  it  was  Divine,  and  from  this  conception 
it  was  perceivable  that  he  thought  only  of  the  Father,  and  not 
of  the  Lord,  and  that  his  idea  concerning  the  invisible  God  was 
no  other  than  as  of  nature  in  her  first  principles,  the  result  of 
which  idea  was,  that  the  inmost  principle  of  nature  was  his  Di 
vine  Principle,  and  thus  that  he  might  easily  be  hence  led  to 
acknowledge  nature  as  God.  It  is  well  to  be  observed,  that  the 
idea  which  any  person  entertains  concerning  anything  is  in 
another  world  presented  to  the  life,  and  thereby  every  one  is 
examined  as  to  the  nature  of  his  thought  and  perception  respect 
ing  the  things  of  faith  ;  and  that  the  idea  of  the  thought  concern 
ing  God  is  the  chief  of  all  others,  inasmuch  as  by  that  idea,  if  it 
be  genuine,  conjunction  is  effected  witli  the  Divine  Being,  and 
consequently  with  heaven.  They  were  afterwards  questioned 
concerning  the  nature  of  their  idea  respecting  God.  They 
replied  that  they  did  not  conceive  God  as  invisible,  but  as  visible 
under  a  Human  form;  and  that  they  knew  Him  to  be  thus  visible, 
not  only  from  an  interior  perception,  but  also  from  this  circum 
stance,  that  He  has  appeared  to  them  as  a  man.  They  added 
that  if,  according  to  the  idea  of  some  strangers,  they  should  con 
ceive  God  as  invisible,  consequently  without  form  and  quality, 
they  should  not  be  able  in  anywise  to  think  about  God,  inas 
much  as  such  an  invisible  principle  falls  not  upon  any  idea  of 
thought.  On  hearing  this,  it  was  granted  me  to  tell  them  that 
L26]  401 


J58,    159  ON    THE   EARTHS    IN    THE    7NIVER8E. 

they  do  well  to  think  of  God  under  a  Human  form,  and  that 
many  on  our  earth  think  in  like  manner,  especially  when  they 
think  of  the  Lord ;  and  that  the  ancients  also  thought  according 
to  this  idea.  I  then  told  them  concerning  Abraham,  Lot,  Gideon, 
Hanoah,  and  his  wife,  and  what  is  related  of  them  in  our  Word, 
viz.  that  they  saw  God  under  a  Human  form,  and  acknowledged 
I  Jim  thus  seen  to  be  the  Creator  of  the  universe,  and  called  llim 
J/ehovah,  and  this  also  from  an  interior  perception  ;  but  that  at 
this  day  that  interior  perception  was  lost  in  the  Christian  world, 
and  only  remains  with  the  simple  who  are  principled  in  faith. 

159.  Previous  to  this  discourse,  they  believed  that  our  com 
pany  also  consisted  of  those  who  are  desirous  to  confuse  them 
in  their  thoughts  of  God  by  an  idea  of  three  ;  wherefore  on 
hearing  what  was  said  they  were  affected  with  joy,  and  replied 
that  there  were  also  sent  from  God  (whom  they  then  called  the 
Lord)  those  who  teach  them  concerning  Him  ;  and  that  they  are 
not  willing  to  admit  strangers,  who  perplex  them,  especially  by 
the  idea  of  three  persons  in  the  Divinity,  inasmuch  as  they 
know  that  God  is  One,  consequently  that  the  Divine  Principle 
is  One,  and  not  consisting  of  three  in  unanimity,  unless  such 
threefold  unanimity  be  conceived  to  exist  in  God  as  in  an  angel, 
in  whom  there  is  an  inmost  principle  of  life,  which  is  invisible, 
and  which  is  the  ground  of  his  thought  and  wisdom,  and  an  ex 
ternal  principle  of  life,  which  is  visible  under  a  human  form, 
whereby  he  sees  and  acts,  and  a  proceeding  principle  of  life, 
which  is  the  sphere  of  love  and  of  faith  issuing  from  him  (for 
from  every  spirit  and  angel  there  proceeds  a  sphere  of  life 
whereby  he  is  known  at  a  distance)  ;cc  which  proceeding  prin 
ciple  of  life,  when  considered  as  issuing  from  the  Lord,  is  the  es 
sential  Divine  principle  which  fills  and  constitutes  the  heavens, 
because  it  proceeds  from  the  very  Esse  of  the  life  of  love  and 
of  faith.  They  said  that  in  this,  and  in  no  other  manner,  they 
can  perceive  and  apprehend  a  threefold  unity.  When  they  had 
thus  expressed  themselves,  I  was  permitted  to  inform  them  that 
such  an  idea  concerning  a  threefold  unity  agrees  with  the  idea 
of  the  angels  concerning  the  Lord,  and  that  it  is  grounded  in  the 
Lord's  own  doctrine  respecting  Himself;  for  He  teaches  that 
the  Father  and  Himself  are  One  ;  that  the  Father  is  in  Him  and 
He  in  the  Father ;  that  whoso  seeth  Him  seeth  the  Father ;  and 
whoso  believeth  on  Him  believeth  on  the  Father  and  knoweth 
the  Father,  also  that  the  Comforter,  whom  He  calls  the  Spirit 
of  Truth,  and  likewise  the  Holy  Ghost,  proceeds  from  Him,  and 
does  not  speak  from  Himself,  but  from  Him,  by  which  Com 
forter  is  meant  the  Divine  Proceeding  principle.  I  was  further 
permitted  to  tell  them  that  their  idea  concerning  a  threefold 
unity  agrees  with  the  Esse  and  Existere  of  the  life  of  the  Lord 
when  in  the  world:  the  Esse  of  His  life  was  the  Essential  Di 
vine  principle,  for  he  was  conceived  of  Jehovah,  and  the  Esse  of 
402 


OF  A  FOURTH  EARTH  IN  THE  STARRY  HEAVEN.       159,    160 

every  one's  life  is  that  whereof  he  is  conceived ;  the  Existereof 
life  derived  from  that  Esse  is  the  Human  principle  in  form  ;  the 
Esse  of  the  life  of  every  man,  which  he  has  from  his  father,  IB 
called  soul,  and  the  Existere  of  life  thence  derived  is  called 
body.  Soul  and  body  constitute  one  man.  The  likeness  be 
tween  them  resembles  that  which  subsists  between  a  principle 
which  is  in  effort  [conatus],  and  a  principle  which  is  in  act 
derived  from  effort,  for  act  is  an  effort  acting,  and  thus  two  are 
one.  Effort  in  man  is  called  will,  and  effort  acting  is  called 
action  ;  the  body  is  the  instrumental  part,  whereby  the  will, 
which  is  the  principal,  acts,  and  the  instrumental  and  principal 
in  acting  are  one.  Such  is  the  case  in  regard  to  soul  and  body, 
and  such  is  the  idea  which  the  angels  in  heaven  have  respecting 
soul  and  body :  hence  they  know  that  the  Lord  made  His 
Human  principle  Divine  by  virtue  of  the  Divine  principle  in 
Hhnself,  which  was  to  Him  a  Soul  from  the  Father.  This  is 
agreeable  also  to  the  creed  received  throughout  the  Christian 
world,  which  teaches,  that  "Although  Christ  is  God  and  Man, 
yet  He  is  not  two  but  one  Christ  •  yea,  He  is  altogether  One  and 
a  single  Person  'for  as  body  and  soul  are  one  man,  so  also  God 
and  man  are  one  Christ ."yy  Inasmuch  as  there  was  such  a 
union  or  such  a  oneness  in  the  Lord,  therefore  He  rose  again, 
not  only  as  to  Soul,  but  also  as  to  Body,  which  is  not  the  case 
with  any  man  ;  concerning  which  circumstance  He  also  instruct 
ed  His  disciples  in  these  words,  "HandleMe  and  see,  for  a  spirit 
hath  not  flesh  and  bones,  as  ye  see  Me  have"zz  Those  spirits 
understood  clearly  this  discourse,  such  things  being  suited  to 
the  understanding  of  angelic  spirits.  They  instantly  added, 
that  the  Lord  alone  has  power  in  the  heavens,  and  that  the 
heavens  are  His  ;  to  which  it  was  granted  me  to  reply,  that  this 
is  known  also  to  the  church  on  our  earth  from  the  Lord's  declara 
tion  before  He  ascended  into  heaven  ;  for  He  then  said,  "A.II 
power  is  given  to  Me  in  heaven  and  in  earth." 

160.  Afterwards  I  discoursed  with  those  spirits  concerning 
their  earth  ;  for  all  spirits  have  knowledge  of  the  things  relating 
to  the  earth  they  came  from,  when  their  natural  or  external  me 
mory  is  opened  by  the  Lord  ;  inasmuch  as  this  memory  remains 
with  them  after  death,  but  is  not  opened  except  at  the  Lord's 
good  pleasure.  Then  they  related  concerning  their  earth  from 
which  they  came,  that  when  it  is  allowed  them,  they  appear  to 
the  inhabitants,  and  discourse  with  them  as  men  ;  and  that  this 
is  effected  by  their  being  let  into  their  natural  or  external  me- 

yy  From  the  Athanasian  Creed. 

zz  That  immediately  after  death  man  rises  again  as  to  hia  spirit ;  and  that  he  is 
in  a  human  form,  and  that  he  is  a  man  in  all  and  every  respect,  n.  4527,  5006, 5078, 
«939,  8991,  10,594,  10,597,  10,758.  That  a  man  rises  again  only  as  to  spirit,  and 
not  as  to  body,  h.  10,593,  10,594.  That  the  Lord  alone  rose  again  as  to  body  also, 
Q.  1729,  2083,  5078.  10.825. 

403 


160 162  ON   THE    EARTHS    IN    THE    UNIVERSE. 

mory,  and  consequently  into  the  thoughts  which  they  had 
during  their  abode  in  the  world;  and  that  on  such  occasions 
the  inhabitants  have  their  interior  sight,  or  sight  of  their  spirits, 
opened,  \\  hereby  they  are  seen.  They  added,  that  the  inhabit 
ants  at  such  times  know  no  other  than  that  they  are  men  ot 
their  earth,  and  that  they  then  first  perceive  them  not  to  he  men 
when  they  are  suddenly  taken  away  from  their  sight.  I  told 
them  that  this  was  the  case  also  on  our  earth  in  ancient  times, 
as  when  angels  appeared  to  Abraham,  Sarah,  Lot,  the  inhabit 
ants  of  Sodom,  Manoali  and  his  wife,  Joshua,  Mary,  Elizabeth, 
and  the  prophets  in  general ;  and  that  the  Lord  appeared  in  like 
manner,  and  they  who  saw  Him  knew  no  other  than  that  He 
was  a  man  of  the  earth  before  He  revealed  Himself:  but  that 
at  this  day  such  appearances  are  seldom  exhibited  ;  the  reason 
whereof  is,  lest  men  by  such  things  should  be  compelled  to  be 
lieve  :  for  faith  wrought  by  compulsion,  such  as  is  the  faith 
which  enters  by  miracles,  is  not  inherent,  and  would  also  be 
hurtful  to  those  in  whom  faith  may  be  implanted  by  the  Word 
in  a  state  without  compulsion. 

161.  The  spirit,  who  had  been  a  prelate  and  a  preacher  in 
the  world,  was  altogether  indisposed  to  believe  that  any  other 
earths  existed  besides  our  own, in  consequence  of  having  thought 
in  the  world  that  the  Lord  was  born  on  this  earth  alone,  and 
that  none  could  be  saved  without  the  Lord  ;  wherefore  he  was 
reduced  into  a  state  similar  to  that  which  spirits  are  reduced 
into  when  they  appear  on  their  own  earth  as  men,  concerning 
which  state  see  above  :  and  thus  he  was  let  into  that  earth,  so 
that  he  not  only  saw  it,  but  also  discoursed  with  its  inhabitants. 
Hereupon  a  communication  was  also  thereby  granted  me,  so 
that  1  in  like  manner  saw  the  inhabitants,  and  likewise  some 
particular  things  on  that  earth.  (See  above,  n.  loo.)  There 
appeared  then  four  kinds  of  men,  but  one  kind  after  the  other 
in  succession  :  at  first  there  were  seen  men  clothed  ;  next  to 
them,  in  order  of  succession,  men  naked,  of  a  human  flesh 
color;  afterwards  men  naked,  but  with  inflamed  bodies;  and 
lastly,  black  men. 

102.  Whilst  the  spirit  who  had  been  a  prelate  and  preacher 
was  with  those  who  were  clothed,  there  appeared  a  woman  of  a 
very  beautiful  countenance,  in  a  plain  simple  dress  ;  her  gown 
flowing  gracefully  behind  her,  with  sleeves  also  for  the  arms  ; 
Her  head-dress  was  beautiful,  in  the  form  of  a  chaplet  of  flowers. 
That  spirit  was  exceedingly  delighted  at  the  sight  of  this  virgin  ; 
he  discoursed  with  her,  and  also  took  her  by  the  hand  ;  but 
inasmuch  as  she  perceived  that  he  was  a  spirit,  and  not  oif  that 
earth,  she  rushed  hastily  away  from  him.  Afterwards  there 
appeared  to  Him  on  the  right  several  other  women,  who  had  the 
care  of  sheep  and  lambs,  which  at  that  time  they  were  leading 
to  a  watering-trough,  which  was  supplied  with  water  by  asmali 
404 


OF  A  FOURTH  EARTH  IN  THE  STARRY  HEAVEN.       162,    163 

drain  from  a  certain  lake.  These  women  were  clothed  in  like 
manner  with  the  former:  they  had  ir  their  bands  shepherds' 
crooks,  by  which  they  led  the  sheep  and  lambs  to  drink.  They 
said  that  which  way  soever  they  pointed  with  their  crooks, 
thither  the  sheep  went :  the  sheep  which  we  saw  were  large, 
with  broad  woolly  tails.  The  faces  of  the  women,  when  viewed 
more  closely,  were  full  and  handsome.  There  were  seen  also 
men  :  their  complexion  was  like  that  of  the  men  of  our  earth, 
but  with  this  difference,  that  the  lower  part  of  the  face  was 
black  instead  of  a  beard,  and  the  nose  was  more  of  a  snowy 
white  than  a  flesh  color.  Afterwards  the  spirit  who,  as  was 
said,  had  been  a  preacher  in  the  world,  was  led  on  further,  but 
reluctantly,  because  his  thoughts  were  still  engaged  about  the 
woman  with  whom  he  was  delighted,  as  was  evident  from  this 
circumstance,  that  there  still  appeared  somewhat  of  his  shadow 
in  the  former  place.  Then  he  came  to  those  who  were  naked  ; 
they  were  seen  walking  together  two  and  two,  husband  and 
wife,  having  a  covering  about  the  loins,  and  also  around  the 
head.  That  spirit,  when  he  was  with  these  inhabitants,  was 
led  into  the  state  in  which  he  was  in  the  world  when  he  was 
disposed  to  preach,  and  instantly  said  that  he  would  preach  be 
fore  them  the  Lord  crucified  ;  but  they  said  that  they  were  not 
willing  to  hear  any  such  thing,  because  they  knew  not  what 
was  meant  by  the  Lord  crucified,  but  knew  that  the  Lord  is 
living.  He  then  said  that  he  would  preach  the  living  Lord : 
but  this  also  they  refused  to  hear,  saying  that  they  perceived 
in  his  discourse  somewhat  not  celestial,  because  it  had  much 
respect  to  himself,  his  own  fame  and  reputation;  that  they 
could  distinguish  from  the  tone  of  voice,  whether  the  discourse 
came  from  the  heart  or  not !  and  that  hence  they  pronounced 
him  incapable  of  teaching  them  ;  wherefore  he  was  silent. 
During  his  life  in  the  world  he  had  been  a  very  pathetic 
preacher,  so  that  he  could  excite  in  his  hearers  very  holy  in 
fluences  :  but  this  pathetic  manner  had  been  acquired  by  art, 
consequently  it  was  derived  from  self  and  the  world,  and  not 
from  heaven. 

163.  They  said,  moreover,  that  they  had  a  perception  whe 
ther  there  be  any  conjugial  principle  with  those  of  their  nation 
who  are  naked  ;  and  it  was  shown  that  they  perceive  this  by 
virtue  of  a  spiritual  idea  concerning  marriage,  which  idea  being 
communicated  to  me  was  to  this  effect,  that  a  likeness  of  inte 
riors  was  formed  by  the  conjunction  of  goodness  and  truth, 
consequently  of  love  and  faith,  and  that  conjugial  love  existed 
from  that  conjunction  descending  by  influx  into  the  body  ;  for 
all  things  appertaining  to  the  mind  are  presented  in  some  na 
tural  appearance  in  the  body,  consequently  in  the  appearance 
of  conjugial  love,  when  the  interiors  of  two  persons  mutually 
love  each  other,  and  also  by  virtue  of  that  love  are  desirous  to 

405 


— 165  ON    THE    EARTHS    IN    THE    UNIVERSE. 

will  and  to  think  the  one  as  the  other,  and  thus  to  abide  and 
be  joined  together  as  to  the  interiors  of  the  mind.  Hence  spi 
ritual  affection,  which  appertains  to  the  mind,  becomes  natural 
affection  in  the  body,  and  clothes  itself  with  the  sense  of  con- 
jugial  love.  Spiritual  affection  appertaining  to  the  mind  is  the 
affection  Of  goodness  and  truth,  and  of  their  conjunction;  for 
all  things  appertaining  to  the  mind,  or  to  the  thinking  princi 
ple  and  the  will  principle  have  relation  to  truth  and  good.  They 
said  further  that  it  is  altogether  impossible  for  any  conjugial 
principle  to  exist  between  One  man  and  several  wives,  inasmuch 
as  the  marriage  Of  goodness  and  truth,  which  appertains  to  the 
'mind,  can  exist  only  between  two. 

164.  After  this  the   above  spirit  came  to  those  who  were 
naked,  but  whose  bodies  were  inflamed  ;  and  lastly,  to  those 
who  were  black,  some  of  whom  were  naked,  and  some  clothed  ; 
but  both  the  latter  and  the  former  dwelt  in  a  distant  part  of  the 
same  earth ;  for  a  spirit  may  be  led  in  an  instant  to  places  far 
asunder,  inasmuch  as  he  does  not  proceed  and  advance  like  mrfn 
by  spaces,  but  by  changes  of  state.     See  above,  n.  125,  127. 8S. 

165.  I  lastly  discoursed  with  the  spirits   of  that   earth   con 
cerning  the  belief  of  the  inhabitants  of  our  earth  in  regard  to 
a  resurrection,  in  that  they  cannot  conceive  that  men  come  into 
another  life  immediately  after  death,  and  then  appear  like  men 
as  to  the  face,  the  body,  the  arms,  the  feet,  and  all  the  exter 
nal  and  internal  senses  ;  still  less  can  they  conceive  that  they 
are  then  clothed  in  raiment  and  that  they  have  places  of  abode 
and  habitations  ;  and  this  solely  by  reason  that  the  thoughts  of 
the  generality  of  persons  on  this  earth  are  grounded  in  the 
things  of  sense,  which  appertain   to   the   body,  and  therefore 
they  believe  in  the  existence  of  nothing  but  what  they  see  and 
touch  ;  and  few  can  be  withdrawn  from  external  and  sensible 
things  to  things  of  an  interior  nature,  and  thus  be  elevated  into 
the  light  of  heaven,  in  which  such  interior  things  are  perceived. 
Hence  it  is,  that  in  regard  to  the   soul  or  spirit,   they  cannot 
form  any  idea  of  it  as  of  a  man,  but  as  of  wind,  of  air,  or  of  a 
phantom  without  form,  in  which  notwithstanding  there  is  some 
Vital  principle.     This  is  the  reason  why  they  do  not  believe  that 
they  shall  rise  again  till  the  end  of  the  world,  which  they  call 
the* last  judgment,  at  which  time  they  suppose  that  the   body, 
•although  mouldered  into  dust,  and  dissipated  by  every  wind, 
will  be  brought  back  again  and  joined  to  its  soul  or  spirit.     I 
added,  that  it  is  permitted  they  should  thus  believe,  inasmuch 
ks  it  cannot  otherwise  be  conceived  by  those  whose  thoughts, 
as  was  said,  are  grounded  in  things  of  sense,  that  the  soul  or 
spirit  can  live  as  a  man  in  a  human   form,  unless  it  receives 
again  that  body  with  which  it  was  clothed  in  the  world  ;  where 
fore  unless  it  was  asserted  that  that  body  is  to  rise  again,  they 
would  reject  in  heart  the  doctrine  concerning  a  resurrection  and 

406 


OF  A  FOURTH  EARTH  IN  THE  STARKY  HEAVEN.       165,    166 

eternal  life  as  incomprehensible.  But  stiL  this  thought  con 
cerning  a  resurrection  has  this  advantage  attending  it,  that  it 
leads  them  to  believe  in  a  life  after  death,  the  consequence  of 
which  belief  is,  that  when  they  come  to  lie  on  a  sick  bed,  and 
their  thoughts  are  not  influenced  as  before  by  worldly  and  cor 
poreal  things,  that  is,  by  things  of  sense,  they  then  believe 
that  they  shall  live  immediately  after  their  decease  ;  they  then 
also  speak  about  heaven,  and  about  the  hope  of  living  there 
immediately  after  death,  with  ideas  very  different  from  those 
suggested  by  their  doctrine  concerning  the  last  judgment.  I 
related  further,  that  it  had  sometimes  been  matter  of  surprise 
to  me,  that  when  they  who  are  principled  in  faith  speak  of  a  life 
after  death,  and  of  their  friends  and  relatives  who  are  deceased > 
and  at  such  times  do  not  think  about  the  last  judgment,  they 
then  believe  that  their  friends  and  relatives  live  as  men  imme 
diately  on  their  decease  ;  but  this  idea,  as  soon  as  ever  a  thought 
concerning  the  last  judgment  flows  in,  is  changed  into  a  mate 
rial  idea  concerning  their  terrestrial  body,  that  it  is  again  to  be 
joined  to  their  soul ;  for  they  do  not  know  that  every  man  is  a 
spirit  as  to  his  interiors,  and  that  it  is  this  spirit  which  lives  in 
the  body  and  in  all  its  parts,  and  riot  the  body  which  lives  of 
itself;  and  that  it  is  from  the  spirit  of  every  one  that  the  body 
has  its  human  form,  consequently  it  is  the  spirit  of  every  one 
which  is  principally  man,  and  in  like  form  as  man,  but  invisible 
to  the  eyes  of  the  body,  yet  visible  to  the  eyes  of  spirits.  Hence 
also,  when  the  sight  of  man's  spirit  is  opened,  which  is  effected 
by  the  removal  of  the  bodily  sight,  angels  appear  as  men  :  thus 
angels  appeared  to  the  ancients,  according  to  what  is  written  in 
the  Word.  In  my  discourse  also  with  spirits,  whom  I  had  been 
acquainted  with  during  their  abode  in  the  world,  I  have  occa-. 
sionally  asked  them  whether  they  had  any  inclination  to  be 
clothed  again  with  their  terrestrial  bodies,  as  they  had  once 
thought  would  be  the  case.  But  the}7  started  at  the  very  idea 
of  such  a  conjunction,  being  full  of  confusion  and  amazement 
to  think,  that  whilst  they  were  in  the  world  they  should  be  under 
the  influence  of  so  blind  a  belief,  void  of  all  understanding. 

166.  Moreover  on  that  earth  were  seen  the  habitations  of 
the  inhabitants,  which  were  low  houses  of  a  considerable  length, 
with  windows  on  the  sides  according  to  the  number  of  the  rooms 
or  chambers  into  which  they  were  divided.  The  roof  was  round, 
and  there  was  a  door  on  both  sides  at  each  end.  We  were 
told  that  they  were  built  of  common  soil,  and  covered  with  turf; 
and  that  the  windows  were  constructed  of  threads  of  grass  so 
entwined  together  as  to  render  them  transparent.  Little  chil 
dren  were  also  seen  ;  and  we  were  told  that  their  neighbors 
visit  them  especially  for  the  sake  of  their  children,  that  they 
may  I'e  in  company  with  other  children  in  the  presence  and 
undef  the  control  of  their  parents.  There  appeared  also  fields 

407 


166 — 169  ON    THE    EARTHS    IN    THE    UNIVERSE. 

full  of  growing  corn,  which  was  at  that  time  nearly  ripe  for 
harvest.  The  seeds  or  grains  of  their  corn  were  shown  us,  and 
they  were  like  those  of  Chinese  wheat.  We  saw  likewise  some 
bread  made  thereof,  which  was  in  small  square  loaves.  There 
appeared  also  plains  of  grass  adorned  with  flowers,  and  trees 
laden  with  fruit  like  pomegranates,  besides  shrubs,  which  were 
not  vines,  but  still  produced  berries  of  which  they  made  wine. 
167.  The  sun  of  that  earth,  which  is  to  us  a  star,  appears 
there  flaming,  in  size  about  a  fourth  part  of  our  sun.  Their 
year  is  nearly  two  hundred  days,  and  each  day  fifteen  hours, 
computed  according  to  the  length  of  days  on  our  earth.  The 
earth  itself  is  one  of  the  least  in  the  starry  heaven,  being  scarcely 
live  hundred  German  miles  in  circumference.  This  information 
we  had  from  the  angels,  who  made  a  comparison  in  all  these 
particulars  with  things  of  a  like  nature  on  our  earth,  according 
to  what  they  saw  in  me,  or  in  my  memory.  Their  conclusions 
were  formed  by  angelic  ideas,  whereby  are  instantly  known  the 
measures  of  spaces  and  times,  in  a  just  proportion  with  respect 
to  spaces  and  times  elsewhere.  Angelic  ideas,  which  are  spi 
ritual,  in  such  calculations  infinitely  excel  human  ideas. 


OF  A  FIFTH  EARTH  IN  THE  STARRY  HEAVEN,  ITS  SPIRITS 
AND  INHABITANTS. 

168.  I  WAS  led  at  another  time  to  another  earth  which  is  in 
the  universe  out  of  our  solar  system,  and  on  this  occasion  also 
by  changes  of  state,  continued  nearly  for  twelve  hours.  There 
were  in  company  with  me  several  spirits  and  angels  from  our 
earth,  with  whom  I  discoursed  in  the  way  of  progress  thither. 
I  was  carried  at  times  obliquely  upwards  and  obliquely  down 
wards,  continually  towards  the  right,  which  in  another  life  is 
towards  the  south.  In  two  places  only  I  saw  spirits,  and  in  one 
I  discoursed  with  them.  In  this  journey  or  progress  I  was 
enabled  to  observe  how  immense  is  the  Lord's  heaven,  which  is 
designed  for  angels  and  spirits  ;  for  from  the  parts  uninhabited 
I  was  led  to  conclude  that  it  was  so  immense,  that  in  case  there 
were  several  myriads  of  earths,  and  on  each  earth  a  multitude 
of  men  equal  in  number  to  the  inhabitants  of  our  earth,  there 
would  still  be  a  place  of  abode  for  them  to  eternity,  and  it  would 
never  be  filled.  This  I  was  enabled  to  conclude  from  a  com 
parison  made  with  the  extent  of  the  heaven  which  is  about  our 
earth  and  designed  for  it,  which  extent  was  respectively  so  small, 
that  it  did  not  equal  one  ten  thousandth  thousandth  part  of  the 
extent  uninhabited, 

16!).     When  tlie  angelic  spirits  who  were  from  that  earth 


OF  A  FIFTH  EARTH  IN  THE  STARRY  HEAVEN.       169 

came  into  view,  they  accosted  us,  asking  who  we  were,  and 
what  we  wanted.  We  said  that  we  came  for  the  sake  of  jour 
neying,  that  we  were  directed  thither,  and  that  they  had  nothing 
to  fear  from  us  ;  for  they  were  afraid  we  were  of  those  who 
disturb  them  in  regard  to  God,  to  faith,  and  things  of  a  like 
nature,  on  account  of  whom  they  had  betaken  themselves  to 
that  quarter  of  their  earth,  shunning  them  as  much  as  possible. 
We  asked  them  in  what  particulars  they  were  disturbed.  They 
replied,  by  an  idea  of  three,  and  by  an  idea  of  a  Divine  principle 
without  a  human,  in  God,  when  yet  they  knew  and  perceived 
that  God  is  one,  and  that  He  is  a  man.  It  was  then  perceived 
by  us  that  they  who  disturb  them,  and  whom  they  shunned, 
were  from  our  earth.  This  was  manifest  also  from  this  con 
sideration,  that  there  are  spirits  from  our  earth  who  thus  wander 
about  in  another  life  in  consequence  of  their  fondness  for  and 
delight  in  travelling,  which  they  have  contracted  in  the  world  ; 
for  on  other  earths  there  is  no  such  custom  of  travelling  as  on 
ours.  It  was  afterwards  discovered  that  they  were  monks,  who 
had  travelled  on  our  globe  from  a  desire  of  converting  the  gen 
tiles;  wherefore  we  told  them  that  they  did  well  to  shun  such 
spirits,  because  their  intention  was  not  to  teach,  but  to  secure 
gain  and  dominion  ;  and  that  they  study  by  various  arts  tirst  to 
captivate  men's  minds,  but  afterwards  to  subject  them  to  them 
selves  as  slaves:  moreover,  that  they  did  well  in  riot  suffering 
their  ideas  concerning  God  to  be  disturbed  by  such.  They 
informed  us  further,  that  the  above  spirits  confuse  them  by 
asserting  that  they  ought  to  have  faith  and  to  believe  the-  things 
they  declare  ;  but  their  reply  to  this  was,  that  they  knew  not 
what  faith  or  believing  meant,  since  they  perceive  in  themselves 
whether  a  thing  be  true  or  not.  They  were  of  the  Lord's  celes 
tial  kingdom,  where  all  know  by  an  interior  perception  the 
truths  which  with  us  are  called  the  truths  of  faith,  for  they  are 
in  illumination  from  the  Lord  ;  but  it  is  otherwise  with  those 
who  are  in  the  spiritual  kingdom.  That  the  angelic  spirits  of 
that  earth  were  of  the  Lord's  celestial  kingdom,  it  was  granted 
me  to  see,  from  the  flaming  principle  whence  their  ideas  flowed  ; 
for  the  light  in  the  celestial  kingdom  is  flaming,  and  in  the 
spiritual  kingdom  it  is  white.  They  who  are  of  the  celestial 
kingdom,  when  the  discourse  is  about  truths,  say  no  more  than 
yea,  yea,  or  nay,  nay,  and  never  reason  about  truths  whether 
they  be  so  or  not.  These  are  they  of  whom  the  Lord  speaks  in 
these  words,  " Let  your  discourse  be  yea,  yea,  and  nay,  nay,  for 
whatsoever  is  more  than  this  cometh  of  evil."  Hence  it  was  that 
those  spirits  said  that  they  did  not  know  what  is  meant  by 
having  faith  or  believing.  They  consider  an  exhortation  to 
believe,  like  a  person's  saying  to  his  companion  who  sees  houses 
or  trees  with  his  own  eyes,  that  he  ought  to  have  faith  or  to 
believe  that  thev  are  houses  and  trees,  when  he  sees  clearly  that 

409 


169  ON  THE    EARTHS    IN   THE    UNIVERSE. 

they  are  so.  Such  are  they  who  are  of  the  Lord's  celestial 
kingdom,  and  such  were  these  angelic  spirits. aaa  We  told  them 
that  there  are  few  on  our  earth  who  have  interior  perception, 
by  reason  that  they  learn  truths  in  their  youth,  and  do  not 
practise  them:  for  man  has  two  faculties,  which  are  called 
understanding  and  wrill ;  they  who  admit  truths  no  further  than 
into  the  memory,  and  thence  in  some  small'  degree  into  the 
understanding,  and  not  into  the  life,  that  is,  into  the  will,  these, 
inasmuch  as  they  are  not  capable  of  any  illumination  or  interior 
sight  from  the  Lord,  say  that  those  truths  are  to  be  believed,  or 
that  they  are  objects  of  faith,  and  also  reason  concerning  them 
whether  they  be  truths  or  not ;  yea,  they  are  not  willing  that 
they  should  be  perceived  by  any  interior  sight,  or  by  a  kind  of 
illumination  in  the  understanding.  They  say  this,  because 
truths  with  them  are  without  light  from  heaven,  and  to  those 
who  see  without  light  from  heaven,  what  is  false  may  appear  like 
what  is  true,  and  what  is  true  like  what  is  false  ;  hence  so  great 
blindness  has  seized  several  on  our  earth,  that  although  they  do 
not  practise  truths  or  live  according  to  them,  still  they  say  that 
they  may  be  saved  by  faith  alone,  as  if  it  were  the  mere  know 
ledge  of  things  appertaining  to  faith  which  constitute  man,  and 
not  a  life  according  to  that  knowledge.  We  afterwards  dis 
coursed  with  them  concerning  the  Lord,  concerning  love  to 
Him,  concerning  neighborly  love,  and  concerning  regeneration. 
In  regard  to  the  Lord,  we  said  that  to  love  Him  is  to  love  the 
commandments  which  are  from  Him, which  is  from  a  principle  of 
love  to  do  those  commandments  ;bbb  in  regard  to  neighborty 
love,  that  it  consists  in  willing  good  and  thence  doing  good  to  a 
fellow-citizen,  to  a  man's  country,  to  the  church,  or  to  the 
Lord's  kingdom,  not  with  a  view  to  vain  applause,  or  to  estab 
lish  self-merit,  but  from  an  affection  of  good.ccc  Concerning 
regeneration,  we  observed  that  they  who  are  regenerated  by  the 
Lord,  and  commit  truths  immediately  to  life,  come  into  an 
interior  perception  concerning  them  ;  but  that  they  who  receive 
truths  tirst  in  the  memory,  and  afterwards  will  them  and  do 

aaa  That  heaven  is  distinguished  into  two  kingdoms,  one  of  which  is  called  the 
celestial  kingdom,  the  other  the  spiritual  kingdom,  n.  3887,  4138.  That  the  angels 
in  the  celestial  kingdom  have  vastly  more  knowledge  and  wisdom  than  the  angels 
in  the  spiritual  kingdom,  n.  2718.  That  the  celestial  angels  do  not  think  and  speak 
from  a  ground  of  faith,  like  the  spiritual  angels,  but  from  an  internal  perception 
that  a  thing  is  go,  n.  202,  597,  607,  784,  1121,  1387,  1398,  1442,  1919,  7080,  7877, 
8780.  That  the  celestial  angels  say  only  concerning  the  truths  of  faith,  yea,  yea, 
or  nay,  nay,  but  that  the  spiritual  angels  reason  whether  it  be  so  or  not  so,  n.  202. 
337,  2715,  3246,  4448,  9196. 

bbb  That  to  love  the  Lord  is  to  live  according  to  His  commandments,  n.  10,143, 
10,153,  10,310,  10,578,  10,648. 

ccc  That  neighborly  love  consists  in  doing  what  is  good,  just,  and  right,  in  evory 
work  and  in  every  function,  from  an  affection  of  what  is  good,  just,  and  right,  n. 
8120—8122.  10,310,  10,336.  That  a  life  of  neighborly  love  is  a  life  according  to 
the  Lord's  commandments,  n.  3249. 

410 


OF   A   FIFTH   EARTH  IN  THE    STARRY    HEAVEN.       169 l7l 

them,  are  they  who  are  principled  in  faith  ;  for  they  act  from  a 
principle  of  faith,  which  is  then  called  conscience.  They  said 
that  they  perceived  these  things  to  be  so,  and  thus  perceived 
also  what  faith  is.  I  discoursed  with  them  by  spiritual  ideas^ 
whereby  such  things  may  be  exhibited  and  comprehended  in 
ight. 

170.  The  spirits  with  whom  I  now  discoursed  were  from  the 
northern  part  of  their  earth.  I  was  afterwards  led  to  those  who 
were  on  the  western  part.  These  also,  being  desirous  to  dis 
cover  who  and  what  I  was,  immediately  said  that  there  was 
nothing  in  me  but  evil,  thinking  thus  to  deter  me  from  ap 
proaching  nearer.  I  was  enabled  to  perceive  that  this  was  their 
manner  of  accosting  all  who  come  to  them  ;  and  it  was  granted 
me  to  reply  that  I  well  knew  it  to  be  so,  and  that  in  them  also 
there  was  nothing  but  evil,  by  reason  that  every  one  is  born  to 
evil,  and  therefore  whatever  comes  from  man,  spirit,  or  angel, 
as  from  what  is  his  own,  or  from  his  selfhood,  is  nothing  but 
evil,  inasmuch  as  all  good  in  every  one  is  from  the  Lord. 
Hence  they  perceived  that  I  was  in  the  truth,  and  I  was 
admitted  to  discourse  with  them.  They  then  showed  me  their 
idea  concerning  evil  in  man,  and  concerning  good  from  the 
Lord,  how  they  are  separated  from  each  other.  They  placed 
one  near  the  other,  almost  contiguous,  but  still  distinct,  yet  as 
it  were  bound  in  a  manner  inexpressible,  so  that  the  good  led 
the  evil,  and  restrained  it,  insomuch  that  it  was  not  allowed  it 
h>  act  at  pleasure ;  and  thus  the  good  bended  the  evil  in  what 
ever  direction  it  desired,  without  the  evil  knowing  anything  of 
it.  £11  this  manner  they  exhibited  the  dominion  of  good  over 
evil,  and  at  the  same  time  a  state  of  freedom.  They  then  asked 
how  the  Lord  appeared  amongst  the  angels  from  our  earth.  1 
said  that  he  appeared  in  the  sun  as  a  man,  encompassed  therein 
with  a  fiery  solar  principle,  whence  the  angels  in  the  heavens 
derive  all  light;  and  that  the  heat  which  proceeds  the.ice  is 
Divine  Good,  and  that  the  light  which  proceeds  thence  is  Divine 
Truth,  each  originating  in  the  Divine  Love,  which  is  the  fiery 
principle  appearing  around  the  Lord  in  that  sun  ;  but  that  that 
sun  only  appears  to  the  angels  in  heaven,  and  not  to  the  spirits 
who  are  beneath,  since  they  are  more  removed  from  the  recep 
tion  of  the  good  of  love  and  of  the  truth  of  faith,  than  the  angels 
who  are  in  the  heavens.  See  above,  n.  40.  It  was  granted 
them  thus  to  inquire  concerning  the  Lord,  and  concerning  His 
appearance  before  the  angels  from  our  earth,  inasmuch  as  it 
pleased  the  Lord  at  that  instant  to  present  himself  before  them, 
and  to  reduce  into  order  the  things  which  had  been  disturbed 
by  the  evil  spirits  of  whom  they  complained.  This  also  was  the 
reason  why  I  was  led  thither,  that  I  might  be  an  eye-witness  of 
these  tilings. 

171    There  was  then  seen  an  obscure  cloud  towards  the  east 

411 


171,    172  ON   THE    EARTHS   IN    THE   UNIVERSE. 

descending  from  on  high,  which  in  its  descent  appeared  by 
degrees  bright  and  in  a  human  form.  At  length  the  human 
form  appeared  in  beams  of  flaming  lustre,  encompassed  with 
small  stars  of  the  same  radiance  ;  thus  the  Lord  presented  Him 
self  before  the  spirits  with  whom  I  was  discoursing.  At  His  pre 
sence  all  the  spirits  thereabouts  were  instantly  gathered  together 
from  all  sides  ;  and  when  they  were  come  they  were  separated, 
the  good  from  the  evil,  the  good  to  the  right  and  the  evil  to  the 
left,  and  this  in  an  instant  as  of  their  own  accord.  Those  on  the 
right  were  arranged  in  order  according  to  the  nature  and  quality 
of  their  good,  and  those  on  the  left  according  to  the  nature  and 
quality  of  their  evil ;  and  they  who  were  good  were  lei't  to  form 
amongst  themselves  a  celestial  society,  but  the  evil  were  cast 
into  the  hells.  Afterwards  I  saw  that  those  beams  of  flaming 
lustre  descended  to  the  lower  parts  of  the  earth  thereabouts  to 
a  considerable  depth,  and  then  they  appeared  at  one  time  in  a 
flaming  lustre  verging  to  lucidity,  at  another  time  in  a  lucidity 
verging  to  obscurity,  and  lastly  in  obscurity  ;  and  1  was  told  by 
the  angels  that  that  appearance  is  according  to  the  reception  of 
truth  from  good,  and  of  the  false  principle  from  evil,  with  those 
who  inhabit  the  lower  parts  of  that  earth,  and  that  the  beams  of 
flaming  lustre  themselves  were  subject  to  no  such  variableness. 
I  was  told  also,  that  the  lower  parts  of  that  earth  were  inhabited 
both  by  the  good  and  by  the  evil  ;  but  that  they  were  carefully 
separated,  to  the  intent  that  the  evil  might  be  ruled  by  the  good 
from  the  Lord.  The  angels  added,  that  the  good  were  by  turns 
elevated  thence  into  heaven  by  the  Lord,  and  that  others 
succeed  in  their  place,  and  so  on  perpetually.  In  that  descent, 
the  good  were  separated  from  the  evil  in  like  manner  as  above, 
and  all  things  were  reduced  to  order ;  for  the  evil,  by  various 
arts  and  cunning  contrivances,  had  insinuated  themselves  into 
the  dwellings  of  the  good  there,  and  had  infested  them  ;  and 
this  was  the  cause  of  the  present  visitation.  That  cloud,  which 
in  descending  appeared  by  degrees  bright  and  in  a  Human  form, 
and  afterwards  as  beams  of  flaming  lustre,  was  an  angelic  society 
with  the  Lord  in  the  midst.  Hence  was  shown  the  meaning  of 
the  Lord's  words  in  the  Gospels,  where,  speaking  of  the  last 
judgment,  He  says,  "  That  He  should  come  with  the  angels  in 
the  clouds  of  heaven,  with  glory 'and  power" 

172.  Afterwards  there  were  seen  some  monkish  spirits,  viz., 
such  as  had  been  travelling  monks  or  missionaries  in  the  world, 
of  whom  mention  was  made  above  ;  and  there  was  also  seen  a 
crowd  of  spirits  who  were  from  that  earth,  several  of  them  evil, 
whom  the  monkish  spirits  had  seduced  and  drawn  over  to  favor 
their  opinions  :  these  were  seen  on  the  eastern  side  of  that  earth, 
from  whence  they  drove  away  the  good,  who  betook  themselves 
to  the  northern  side  of  the  earth,  of  whom  we  have  spoken  above. 
That  crowd  with  their  seducers  was  collected  into  one  body, 


OF    A    FIFTH    EARTH  IN  THE    STARRY  HEAVEN.       172 174 

amounting  to  some  thousands,  and  was  separated  when  the  evil 
were  cast  into  the  hells.  I  was  permitted  to  discourse  with  one 
spirit  who  was  a  monk,  and  to  ask  him  what  he  did  there.  He 
replied  that  he  taught  them  concerning  the  Lord.  I  asked, 
what  besides.  He  said,  concerning  heaven  and  hell.  I  asked, 
what  further.  He  said,  concerning  a  belief  in  all  that  he  should 
say.  I  asked  again,  if  he  taught  anything  else.  He  said,  con 
cerning  the  power  of  remitting  sins,  and  of  opening  and  shutting 
heaven.  He  was  then  examined  as  to  what  he  knew  concerning 
the  Lord,  concerning  the  truths  of  faith,  concerning  the  remis 
sion  of  sins,  concerning  man's  salvation,  and  concerning  heaven 
and  hell ;  and  it  was  discovered  that  he  knew  scarce  anything, 
that  he  was  in  an  obscure  and  false  principle  concerning  all  and 
singular  the  truths  appertaining  to  the  above  subjects,  and  that 
he  was  possessed  solely  by  the  lust  of  gain  and  dominion  which 
he  had  contracted  in  the  world  and  brought  with  him  thence ; 
wherefore  he  was  told  that,  inasmuch  as  he  had  travelled  so  far 
as  that  earth  under  the  instigation  of  that  lust,  and  was  so  very 
ignorant  in  points  of  doctrine,  he  must  needs  deprive  the  spirits 
of  that  earth  of  celestial  light,  and  cause  in  them  the  darkness 
of  hell,  and  thus  bring  them  under  the  dominion  of  hell,  and 
not  of  the  Lord.  Moreover  he  was  cunning  and  crafty  to  seduce 
others,  but  dull  and  stupid  in  heavenly  things ;  wherefore  he 
was  cast  thence  into  hell.  Thus  the  spirits  of  that  earth  were 
freed  from  those  monkish  spirits. 

173.  The  spirits  of  that  earth  mentioned  also,  among  other 
particulars,  that  those  strangers,  who,  as  has  been  said,  were 
monkish  spirits,  used  all  their  endeavors  to  persuade  them  to 
live  in  society,  and  not  separate  and  solitary ;  for  spirits  and 
angels  dwell  and  associate  in  like  manner  as  in  the  world  ;  they 
who  have  dwelt  in  a  collected  state  in  the  world,  dwell  also  in  a 
collected  state  in  another  life;  and  they  who  have  dwelt  in  a 
separate  state,  divided  into  houses  and  families,  dwell  also  in  a 
separate  state  in  another  life.     These  spirits  on  their  earth, 
while  they  lived  there  as  men,  had  dwelt  in  a  separate  state, 
house  and  house,  families  and  families,  and  thus  nation  and 
nation  apart,  and  hence  they  knew  not  what  it  was  to  dwell 
together  in  society  ;  wherefore  when  it  was  told  them  that  those 
strangers  wished  to  persuade  them  to  dwell  in  society,  to  the 
intent  that  they  might  reign  and  rule  over  them,  and  that  they 
could  not  otherwise  subject  them  to  themselves  and  make  them 
slaves,  they  replied  that  they  were  totally  ignorant  what  was 
meant  by  reigning  and  ruling.     That  they  fly  away  at  the  very 
idea  of  rule  and  dominion,  was  made  manifest  to  me  from  this 
circumstance,  that  one  of  them,  who  accompanied  us  back  again, 
when  I  showed  him  the  city  in  which  I  dwelt,  at  the  first  sight 
of  it  fled  away,  and  was  no  more  seen. 

174.  I  then  discoursed  with  the  attendant  angels  concerning 

413 


174  ON   THE   EARTHS   IN    THE    UNIVERSE. 

dominion,  observing  that  there  were  two  kinds  of  dominion,  one 
of  neighborly  love,  and  the  other  of  self-love ;  and  that  the 
dominion  of  neighborly  love  has  place  among  those  who  dwell 
separated  into  houses,  families,  and  nations ;  whereas  the  do 
minion  of  self-love  has  place  among  those  who  dwell  together 
in  society.  Among  those  who  live  separated  into  houses, 
families,  and  nations,  he  has  dominion  who  is  the  father  of  the 
nation,  and  under  him  the  father  of  families,  and  under  these 
the  father  of  each  particular  house :  he  is  called  the  father  of 
the  nation  in  whom  the  families  originate,  from  which  families 
the  houses  are  derived;  but  all  these  exercise  a  dominion  of 
love,  like  that  of  a  father  towards  his  children,  who  teaches 
them  how  they  ought  to  live,  provides  for  their  good  to  the 
utmost  of  his  power,  and  distributes  among  them  all  that  he 
possesses ;  while  it  never  enters  into  his  mind  to  subject  them 
to  himself,  as  subjects  or  as  servants,  but  he  loves  that  they 
should  obey  him  as  children  obey  their  father :  and  inasmuch  as 
this  love  increases  in  descending,  as  is  generally  known,  there 
fore  the  father  of  the  nation  acts  from  a  principle  of  more 
inward  love  than  the  father  himself  from  whom  the  children  are 
next  descended.  Such  also  is  the  dominion  which  lias  place  in 
the  heavens,  inasmuch  as  such  is  the  Lord's  dominion  ;  for  His 
dominion  is  grounded  on  a  principle  of  Divine  Love  towards  the 
whole  human  race.  But  the  dominion  of  self-love,  which  is 
opposite  to  the  dominion  of  neighborly  love,  began  when  man 
alienated  himself  from  the  Lord;  for  in  proportion  as  man  does 
not  love  and  worship  the  Lord,  in  the  same  proportion  he  loves 
and  worships  himself,  and  in  the  same  proportion  also  he  loves 
the  world.  Then  it  was,  that,  compelled  by  motives  of  self- 
preservation  and  security  from  injustice,  nations,  consisting  of 
families  and  houses,  cemented  themselves  into  one  body,  and 
established  governments  under  various  forms ;  for  in  proportion 
as  self-love  increased,  in  the  same  proportion  all  kinds  of  evil, 
as  enmity,  envy,  hatred,  revenge,  cruelty  and  deceit,  increased 
with  it,  being  exercised  towards  all  who  opposed  that  love; 
because  from  man's  selfhood,  which  has  rule  in  those  who  are 
principled  in  self-love,  nothing  but  evil  springs,  inasmuch  as 
man's  self  hood  is  nothing  else  but  mere  evil,  and  of  consequence 
is  not  receptive  of  any  good  from  heaven.  Hence  self-love, 
while  it  has  dominion,  is  the  father  of  all  such  evils  ;ddd  and  it  is 

ddd  That  man's  selfhood,  which  he  derives  from  his  parents,  is  nothing  but  dense 
evil,  n.  210,  215,  731,  874/876,  987,  1047,  2307,  2318,  3518,  3701,  3812,  8480,  8550. 
10,283.  10,284,  10,286,  10,731.  That  man's  selfhood  consists  in  loving  himself  more 
than  God,  and  the  world  more  than  heaven,  and  in  making  light  of  his  neighbor 
in  respect  to  himself,  except  it  be  for  the  sake  of  himself,  and  thus  from  motives  of 
Belf-love  and  the  love  of  the  world,  u.  694,  731,  4317,  5660.  That  all  evils  flow 
from  self-love  and  the  love  of  the  world,  when  they  have  dominion,  n.  1307.  1308, 
1321,  1594,  1691,  3413,  7255,  7376,  7480,  7488,  8318,  9335,  9348,  10,038,  10.742 
These  evils  are  contempt  of  others,  enmity,  hatred,  revenge,  cruelty,  and  deceit 


OF  A  FIFTH  EARTH  IN  THE  STARRY  HEAVEN.       174 176 

also  a  love  of  such  a  nature,  that  where  it  is  left  without 
restraint,  it  grasps  at  a  universal  dominion  over  the  whole 
earth,  and  wishes  to  possess  the  property  of  all ;  nay,  it  is  not 
even  content  with  this,  but  would  have  dominion  over  heaven 
also,  as  may  appear  from  the  example  of  modern  Babylon. 
Such  then  is  the  dominion  of  self-love,  from  which  the  dominion 
of  neighborly  love  differs  as  much  as  heaven  does  from  hell. 
But  notwithstanding  the  dominion  of  self-love  is  such  in  socie 
ties,  or  in  kingdoms  and  empires,  there  is  still  existing  a  do 
minion  of  neighborly  love,  even  in  those  collective  bodies  of 
men,  with  those  who  are  wise  from  a  principle  of  faith  and  love 
towards  God,  for  such  love  their  neighbor.  That  such  also  in 
the  heavens  dwell  distinct  as  to  nations,  families,  and  houses, 
although  in  societies  together,  but  according  to  spiritual  affini 
ties,  which  have  relation  to  the  good  of  love  and  the  truth  of 
faith,  by  the  divine  mercy  of  the  Lord  will  be  shown  elsewhere. 

175.  I  afterwards  questioned  those  spirits  concerning  various 
particulars  in  regard  to  the  earth  from  whence  they  came,  and 
first,  concerning  their  Divine  worship  and  concerning  revelation. 
In  regard  to  Divine  worship,  they  said  that  nations  with    their 
families,  every  thirtieth  day,  meet  together  in  one   place,    and 
hear  preaching;  and  that  the  preacher  on  those  occasions,  from 
a  pulpit  a  little  raised  from  the  ground,  teaches  them  Divine 
truths  which  lead  to  the  good  of  life.     In  regard  to  revelation, 
they  said  that  it  is  communicated  early  in  the  morning  in  a  state 
between  sleeping  and  waking,  when  they  are  in  an  interior  light 
not  as  yet  disturbed  by  the  bodily  senses  and  worldly  tilings ; 
that  on  such  occasions  they  hear  the  angels  of  heaven  discours 
ing  concerning  Divine  truths,  and  concerning  a  life  in  confor 
mity  thereto ;  and  that  when  they  are  awake,  an  angel  appears 
to  them  in  a  white  garment  by  the  bed-side,  and  then  suddenly 
vanishes  out  of  sight ;  and  that  hereby  they  know  that  what 
they  heard  was  from  heaven.   Thus  Divine  vision  is  distinguish 
ed  from  vision  not  Divine  ;  for  in  vision  not  Divine  no  angel  ap 
pears.  They  added,  that  in  this  manner  revelations  are  made  to 
their  preachers,  and  sometimes  also  to  others. 

176.  On  questioning  them  concerning  their  houses,  they  said 
that  they  were  low,  being  built  of  wood,  with  a  flat  roof,  having 
a  cornice  sloping  downwards  ;  and  that  in  front  dwelt  the  hus 
band  and  wife,  in  the  next  chamber  the  children,  and  the  men- 
servants  and  maid-servants  to  the  back.     In  regard   to  food, 
they  said  that  they  drink  milk  with  water,  and  have  it  from 
cows,  which  are  woolly  like  sheep.  Of  their  manner  of  life,  they 
said  that  they  go  naked,  and  are  not  ashamed  of  it ;  also  that 
their  connections  are  with  those  of  their  own  families. 

n.  6667,  7372-7374,  9348.  10,038,  10,742.     And  that  from  these  evils  every  false 
principle  flows,  n.  1047,  10,283,  10,284,  10,286. 

415 


177,  178  ON   THE   EARTHS    IN   THE   UNIVERSE. 

177.  In  regard  to  the  sun  of  that  earth  they  related  that  it 
appears  to  the  inhabitants  of  a  naming  color;   that  the  length 
of  their  years  is  two  hundred  days,  and  that  a  day  equals  nine 
hours  of  our  time,  which  they  could  conclude  from  the  length 
of  the  days  of  our  earth  perceivable  in  me  ;  and  further,  that 
they  have  a  perpetual  spring  and  summer,  and  consequently 
that  the  fields  are  ever  green,  and  the  trees  ever  bearing  fruit: 
the  reason  of  this  is,  because  their  year  is  so  short,  being  equal 
only  to  seventy-five  days  of  our  time  ;  and  when  this  is  the  case, 
the  cold  does  not  continue  long  in  winter  nor  the  heat  in  summer, 
and  of  consequence  the  ground  is  in  a  continual  state  of  vegeta 
tion. 

178.  Concerning  the  ceremonies  preparatory  to  and  attend 
ing  marriage,  they  related  that  a  daughter,  when  she  arrives  at 
a  marriageable  age,  is  kept  at  home,  nor  is  she  allowed  to  leave 
the  house  till  the  day  she  is  to  be  married  ;  that  then  she  is  con 
ducted  to  a  certain  connubial  house,  where  there    are    also 
several  other  young  women  arrived  at  the  same  age  brought  to 
gether,  and  there  they  are  placed  behind  a  screen,  which  reach 
es  to  the  middle  of  the  body,  so  that  they  appear  naked  as  to 
the  breast  and  face:  and  that  on  such  occasions  the  young  men 
come  thither  to  choose  for  themselves  a  wife  ;    and  when  a 
young  man  sees  a  young  woman  that  seems  to  suit  him,  and  to 
whom  his  mind  inclines  him,  he  takes  her  by  the  hand  ;  and  if 
she  then  follows  him,  he  leads  her  to  a  house  prepared  for  the 
purpose,  and  she  becomes  his  wife  ;  for  they  discover  from  the 
face  whether  they  agree  in  mind,  inasmuch  as  every  one's  face 
on  that  earth  is  an  index  of  the  mind,  being  free  from  deceit  and 
dissimulation.  For  the  preservation  of  decency,  and  to  suppress 
lasciviousness,  an  old  man  is  seated  behind  the  young  women, 
and  an  old  woman  at  the  side  of  them,  to  make  their  observa 
tions.   There  are  several  such  places  to  which  the  young  women 
are  conducted  :  and  also  stated  times  for  the  young  men  to 
make  their  choice :  for  if  they  do  not  find  a  young  woman  to 
suit  them  in  one  place,  they  go  to  another ;  and  if  not^at  one 
time,  they  return   again  at  a  future  time.     They  said  further, 
that  a  husband  has  only  one  wife,  and  in  no  case  more  than  one, 
because  to  have  more  than  one  is  contrary  to  Divine  order. 


THE    END, 


416 


THE    LAST   JUDGMENT. 


[27]  417 


AN  ACCOUNT 


OF 


THE    LAST    JUDGMENT, 


AND  THE 


BABYLON    DESTROYED 


SHEWING   THAT 

ALL  THE  PREDICTIONS  IN  THE  APOCALYPSE  ARE  AT 
THIS  DAY  FULFILLED. 


FROM 


THINGS  HEARD  AND  SEEN 


From  the  Latin  of 

EMANUEL  SWEDENBOKG, 

Servant  of  the  Lord  Jesus  Christ. 


BEING  A  TRANSLATION  OP  HIS  WORK  ENTITLED 

PB   ULTIMO  JUD1CIO,  ET  DE  BABYLONIA  D1STRUCTA  :    ITA  QCOD  OMMA  QUJJ  IN  APOCAZTfB 
PIUKDICTA  SCNT,   HODIB  IMPL1TA  SINT.      BZ  AUDITI3  KT  VISIS."     LONDIJfl  :    MDCCLVm. 


NEW  YOEK: 

AMERICAN  SWEDENBORG  PRINTING  AND  PUBLISHING  SOCIETY, 


419 


CONTENTS. 


8Mtion«. 
That  the  day  of  the  Last  Judgment  does  not  mean  the  destruction  of  the 

World 1—5 

That  the  procreations  of  the  Human  Race  and  the  Earth  will  never  cease  6—13 

That  Heaven  and  Hell  are  from  Mankind 14 — 22 

That  all  who  have  ever  been  born  Men  from  the  beginning  of  creation, 

and  are  deceased,  are  either  in  Heaven  or  in  Hell 23—27 

That  the  Last  Judgment  must  be  where  all  are  together,  and  therefore 

in  the  Spiritual  World,  and  not  upon  Earth 28—32 

That  the  Last  Judgment  exists  when  the  end  of  the  Church  is ;  and  that 

the  end  of  the  Church  is  when  Faith  is  not  because  Charity  is  not  33 — 39 

Extracts  from  the  Arcana  Coelestia 

That  all  things  which  are  predicted  in  the  Apocalypse  are  at  this  day 

fulfilled 40—44 

That  the  Last  Judgment  has  been  accomplished 45 — 52 

Of  the  Babylon  and  its  destruction 53 — 64 

Of  the  former  Heaven  and  its  abolishment 65 — 72 

Of  the  state  of  the  World  and  of  the  Church  hereafter . .  73—74 


421 


OF 

THE   LAST   JUDGMENT, 

AND 

THE  BABYLON  WHICH  HAS  BEEF  DESTROYED. 


THAT  THE  DAY  OF  THE  LAST  JUDGMENT  DOES  NOT  MEAN  THE 
DESTRUCTION  OF  THE  WORLD. 

1.  THOSE  who  have  been  unacquainted  with  the  spiritual  sense 
of  the  Word,  have  always  understood  that  everything  in  the  visi 
ble  world  wrill  be  destroyed  in  the  day  of  the  last  judgment; 
tor  it  is  said,  that  heaven  and  earth  are  then  to  perish,  and  that 
God  will  create  anew  heaven  and  a  new  earth  :  in  which  opinion 
they  have  also  confirmed  themselves  because  it  is  said,  tnat  all 
men  are  then  to  rise  from  their  graves,  and  that  the  good  are 
then  to  be  separated  from  the  evil,  with  more  to  the  same  pur 
port  :  but  it  is  thus  expressed  in  the  literal  sense  of  the  Word, 
because  this  sense  of  the  Word  is  natural,  and  in  the  ultimate 
of  Divine  order,  of  which  the  whole  and  every  part  contains  a 
spiritual  sense  within  it :  for  which  reason,  he  who  compre 
hends  the  Word  only  according  to  the  sense  of  the  letter,  may 
be  led  into  various  opinions,  as  actually  is  the  case  in  the 
Christian  world,  where  so  many  heresies  exist  from  this  ground, 
and  every  one  of  them  is  confirmed  from  the  Word.  But  since 
no  one  has  hitherto  known,  that  in  the  whole,  and  in  every  part 
of  the  Word  there  is  a  spiritual  sense,  nor  even  what  a  spiritual 
sense  is,  therefore  they  who  have  embraced  this  opinion  con 
cerning  the  last  judgment  are  pardonable.  But  still  they  may 
now  know,  that  neither  the  visible  heaven  nor  the  habitable 
earth  will  perish,  but  that  both  will  remain  for  ever  ;  and  that  by 
a  new  heaven  and  a  new  earth  is  to  be  understood  a  new  church, 
both  in  the  heavens  and  on  the  earth :  it  is  said  a  new  church 
in  the  heavens,  for  there  is  a  church  in  the  heavens,  as  well  as 
on  the  earth;  for  there  also  is  the  Word,  and  likewise  preach 
ings,  and  Divine  worship  like  that  on  the  earth  ;  yet  with  a  dif 
ference,  that  all  these  things  are  in  a  more  perfect  state,  be 
cause  they  are  not  in  the  natural  world,  but  in  the  spiritual ; 
hence  all  who  dwell  there  are  spiritual  men,  and  not  natural  as 
they  were  in  the  world.  That  it  is  so,  may  be  seen  in  the  work 
on  HEAVEN,  in  a  special  article,  on  the  conjunction  of  heaven 

423 


12,  13 

with  man  by  the  Word,  n.  303  to  310 ;  and  on  Divine  worship 
in  heaven,  n.  221  to  227. 

2.  The  passages  in  the  Word,  in  which  mention  is  made  of 
the  destruction  of  heaven  and  earth,  are  the  following:    "Lift 
up  your  eyes  to  heaven,  and  look  upon  the  land  beneath  ;    the 
heavens  are  about  to  perish  like  smoke,  and  the  land  shall   wax 
old  like  a  garment"  Isaiah  li.    6.      "Behold,    I  am   about   to 
create  new  heavens,  and  a  new  earth;  neither  shall  former  things 
be  remembered"  Isa.  Ixv.  17.      "7  will  make  new  heavens  and 
a  new  earth,"  Isa.  ixvi.  22.      "The  stars  of  heaven  have  fallen 
to  the  earth,  and  heaven  has  departed  like  a  scroll  rolled  together" 
Rev.  vi.  13,  14:.  "I saw  a  great  throne,  and  one  sitting  thereon, 
from  whose  face  the  earth  and  the  heaven  fled  away,  and  their 
place  was  not  found,"  Rev.  xx.  11.     "I  say}  a  new  heaven  and 
a  new  earth,  for  the  first  heaven  and  the  first  earth  had  passed 
away,"  Rev.  xxi.  1.     In  these  passages,  by  a  new  heaven  is 
not  meant  a  visible  heaven,  but  the    very   heaven    where  the 
human  race  is  assembled  ;  for  a  heaven  was  formed  from  all  the 
human  race,  who  had  lived  since  the  commencement  of  the 
Christian  church  ;  but  they  who  were  in  it  were  not  angels,  but 
spirits  of  various  religions  ;  this  heaven  is  understood  by  the  first 
heaven  which  was  to  perish  :  but  how  this  was,   shall  be  spo 
cially  declared  in  what  follows  ;  here  is  related  only  so  much  as 
serves  to  show  what  is  meant  by  the  first  heaven  which  was  to 
perish.     Every  one  even,  who  thinks  from  a  somewhat  enlight 
ened  reason,  may  perceive,  that  it  is  not  the  starry  heaven,  the 
so  immense  firmament  of  creation,  which  is  here  meant,  but  that 
it  is  heaven  in  a  spiritual  sense,  where  angels  and  spirits  are. 

3.  That  a  new  earth  (or  land)  means  a  new  church  on  earth, 
has  hitherto  been  unknown,  for  every  one  by  land  in  the  Word 
has  understood  the  land,  when  yet  by  land  is  meant  the  church  ; 
in  a  natural  sense,  land  is  the  land,  but  in  a  spiritual  sense  it 
is  the  church,  because  they  who  are  in  the  spiritual  sense,  that 
is,  who  are  spiritual,  as  the  angels  are,  when  land  is  named  in 
the  Word,  do  not  understand  the  land  itself,   but  the  nation 
which  is  there,  and  its  Divine  worship  ;  hence  it  is  that  by  land 
is  signified  the  church ;  that  it  is  so,  may  be  seen  in  the  ARCA 
NA  COSLESTIA,  as  quoted  below. a 

a  From  the  ARCANA  C<ELESTIA.  That  by  land  in  the  Word  is  signified  the  king 
dom  of  the  Lord  and  the  church,  n.  662,  1066,  1067,  1262,  1413,  1607,  2928,  3355, 
4447,  4535r  5577,  8011,  9325,  9643.  Chiefly  for  this  reason,  because  by  land  is  un 
derstood  the  land  of  Canaan,  and  the  church  was  there  from  the  most  ancient 
times  ;  hence  also  it  is,  that  heaven  is  called  the  heavenly  Canaan,  n.  567,  3686, 
4447,  4454,  4516,  4517,  5136,  6516,  9325,  9327.  And  because  in  a  spiritual  sense 
by  land  is  understood  the  nation  which  is  there,  and  its  worship,  n.  1262.  That 
hence  the  land  signifies  various  things  pertaining  to  the  church,  n.  620,  636,  1067, 
2571,  3368,  3379,  3404,  8732.  That  the  people  of  the  land  are  they  who  belong  to 
the  spiritual  church,  n.  2928.  That  an  earthquake  is  a  change  of  the  state  of  the 
church,  n.  3355.  That  a  new  heaven  and  a  new  earth  signify  a  church,  n.  1733, 
1850,  2117,  2118,  3355.  4535,  10,373. 

424 


BABYLON    WHICH   HAS    BEEN    DESTROYED.  3 5 

I  will  here  adduce  one  or  two  passages  from  the  Word,  by  which 
in  some  measure  it  may  be  comprehended,  that  the  land  signifies 
the  church.  "The  cataracts  from  on  high  were  opened,  and  the 
foundations  of  the  land  were  shaken  /  in  breaking,  the  land  is 
broken  ;  in  agitating,  the  land  is  agitated  ;  in  reeling,  the  land 
reels  like  a  drunkard ;  it  moves  to  and  fro  like  a  cottage  ;  and 
heavy  upon  it  is  the  transgression  thereof"  Isa.  xxiv.  18,  19, 
20.  "  I  will  cause  a  man  to  be  more  rare  than  pure  gold, 
therefore  I  will  remove  the  heaven,  and  the  land  shall  be  re 
moved  cut  of  her  place,  in  the  day  of  the  fierce  anger  of  Jeho 
vah"  Isa.  xiii.  12,  13.  "  The  land  was  agitated  before  Him, 
the  heavens  have  trembled,  the  sun  and  the  moon  are  become 
black,  and  the,  stars  have  with  drawn  their  splendor,"  Joel  ii.  10. 
"  The  land  was  shaken  and  agitated,  and  the  foundations  of 
the  mountains  trembled  and  were  shaken,"  Psalm  xviii.  7,  8: 
and  in  many  other  places. 

4.  Creating,  moreover,  in  the  spiritual  sense  of  the  Word, 
signifies  to  form,  to  establish,  and  to  regenerate  ;  so  that  creat 
ing  a  new  heaven  and  a  new  earth  signifies  to  establish  a  New 
Church  in  heaven  and  on  earth  ;  as  may  appear  from  the  fol 
lowing  passages  :  "  The  people  who  shall  be  created  shall  praise 
Jah,"  Psalm  cii.  18.     u  Thou  sendest  forth  the  spirit,  they  are 
created  /  and  thourenewest  the  faces  of  the  land"  Psalm  civ. 
30.     "Thus  said  Jehovah,  thy  Creator  0  Jacob,  thy  Former  0 
Israel,  for  I  have  redeemed  thee,  and  I  have  called  thee  by  thy 
name,  thou  art  Mine  ;  every  one  called  by  My  name,  and  for 
My  glory  I  have  created,  I  have  formed  him,  yea  I  have  madz 
him,"  Isaiah  xliii.  1,  7  ;  and  in  other  places:  hence  it  is,  that 
the  new  creation  of  man  is  his  reformation,  since  he  is  made 
anew,  that  is,  from  natural  he  is  made  spiritual ;   and  hence  it 
is  that  a  new  creature  is  a  reformed  man.b 

5.  Concerning  the  spiritual  sense  of  the  Word,  the  small 
work  on  the  WHITE  HORSE,  mentioned  in  the  Apocalypse,  may 
be  consulted. 

That  the  most  ancient  church,  which  was  before  the  flood,  and  the  ancient 
church,  which  was  after  the  flood,  were  in  the  land  of  Canaan,  n.  567,  3686,  4447, 
4454,  4516,  4517,  5136.  6516,  9327.  That  thence  all  the  places  there  became  re 
presentative  of  such  things  as  are  in  the  Lord's  kingdom  and  in  the  church,  n. 
1505,  3686,  4447,  5136.  That  therefore  Abraham  was  commanded  to  go  thither, 
since  among  his  posterity  from  Jacob,  a  representative  church  was  to  be  instituted, 
and  a  Word  written,  whose  ultimate  sense  should  consist  of  the  representatives 
and  significatives  which  were  there,  n.  3686,  4447,  5136,  6516.  Hence  it  is  that 
by  land  and  by  the  land  of  Canaan  is  signified  the  church,  n.  3038,  3481,  3705, 
4447,  4517,  5757,  10,658. 

b  That  to  create  is  to  create  anew,  or  to  reform  and  regenerate,  n.  16,  88,  10,373, 
10,634.  That  to  create  a  new  heaven  and  a  new  earth,  is  to  institute  a  new 
church,  n.  10,373.  That  by  the  creation  of  neaven  and  earth  in  the  beginning  of 
Genesis,  in  the  internal  sense,  is  described  the  institution  of  the  celestial,  which 
was  the  most  ancient  church,  n.  8891,  9942.  10,545. 

425 


6 9  OF   THE   LAST   JUDGMENT,    AND   THE 

THAT  THE  PROCREATIONS  OF  THE  HUMAN  RACE  ON  THE  EARTH 
WILL  NEVER  CEASE. 

6.  THEY  who  have  adopted  as  their  belief  concerning  the  last 
judgment,  that  all  things  in  the  heavens  and  on  the  earth  are 
then  to  perish,  and  that  a  new  heaven  and  a  new  earth  will 
become  extant  in  their  place,  believe,  because  it  follows  of  con 
sequence,  that  the  generations  and  procreations  of  the  human 
race  are  therefore  to  cease  ;  for  they  think  that  all  things  will 
be  then  accomplished,  and  that  man's  future  state  will  be  quite 
different  from  his  former  one:  but  since  the  day  of  the  last 
judgment  does  not  mean  the  destruction  of  the  world,  as  was 
shown  in  the  preceding  article,  it  also  follows  that  the  human 
race  will  continue,  and  that  procreations  will  never  cease. 

7.  That  the  procreations  of  the  human  race  will  continue  to 
eternity,  is  plain  from  many  considerations,  of  which  some  are 
adduced  in  the  work  on  HEAVEN,  and  of  which  the  following 
are  the  principal : — 

I.  That  the  human  race  is  the  basis  on  which  heaven  is 
founded. 

II.  That  the  human  race  is  the  seminary  of  heaven. 

III.  That  the  extension  of  heaven,  which  is  for  angels,  is  so 
immense,  that  it  cannot  be  filled  to  eternity. 

IY.  That  they  are  but  few  respectively,  of  whom  heaven  at 
present  is  formed. 

Y.    That   the   perfection  of  heaven  increases  according  to 


YI.  And  that  every  Divine  work  has  respect  to  Infinity  and 
Eternity. 

9.  That  the  human  race  is  the  basis  on  which  heaven  is 
founded,  is  because  man  was  last  created,  and  that  which  is 
last  created  is  the  basis  of  all  that  precedes.  Creation  com 
menced  from  the  supreme  or  inmost,  because  from  the  Divine  ; 
and  proceeded  to  ultimates  or  extremes,  and  then  first  sub 
sisted.  The  ultimate  of  creation  is  the  natural  world,  in 
cluding  the  terraqueous  globe,  with  all  things  on  it.  When 
these  were  finished,  then  man  was  created,  and  into  him  were 
collated  all  things  of  Divine  order  from  first  to  last ;  into  his  in 
most  were  collated  those  things  of  that  order  which  are  primary  ; 
and  into  his  ultimates  those  which  are  ultimate  ;  so  that  man 
was  made  Divine  order  in  form  :  hence  it  is  that  all  things  in 
man  and  with  man,  are  both  from  heaven  and  from  the  world, 
those  of  his  mind  from  heaven,  and  those  of  his  body  from  the 
world  ;  for  the  things  of  heaven  in-flow  into  his  thoughts  and 
affections,  and  dispose  them  according  to  reception  by  his  spirit, 
and  the  things  of  the  world  in-flow  into  his  sensations  and 
pleasures,  and  dispose  them  according  to  reception  in  his  body, 
out  still  in  accommodation  to  their  agreement  with  the  thoughts 
426 


BAJJYLON   WHICH    HAS    BEEN    DESTROYED.  9 

and  affections  of  his  spirit.     That  it  is  so,  may  be  seen  in  se 
veral  articles  in  the  work  on  HEAVEN  and  HELL,  especially  in 
the  following  :  That  the  universal  heaven,  in  one  complex,  has 
reference  to  one  man,  n.  59  to  67.     That  every  society  in  heaven 
has  the  like,  n.  68  to  72.  That  hence  every  angel  is  in  a  perfect 
human  form,  n.  73  to  77.     And  that  this  is  from  the  .Divine 
Human  of  the  Lord,  n.  78  to  86.  And  moreover  under  the  article 
of  the  correspondence  of  all  things  of  heaven  with  all  of  man,  n. 
87  to  112.  Of  the  correspondence  of  heaven  with  all  things  on 
earth,  n.  103  to  115.    And  of  the  form  of  heaven,  n.  200  to  212. 
From  the  above  order  of  creation  it  may  appear,  that  such  is  the 
binding  chain  of  connection  from  first  to  last,  that  all  things 
together  make  one,  in  which  the  prior  cannot  be  separated  from 
the  posterior  (just  as  a  cause  cannot  be  separated  from  its  effect): 
and  that  thus  the  spiritual  world  cannot  be  separated  from  the 
natural,  nor  the  natural  world  from  the  spiritual :  nor  the  angelic 
heaven  from  the  human  race,  nor  the  human  race  from  the  an 
gelic  heaven  ;  wherefore  it  is  provided  by  the  Lord,  that  each 
shall  afford  a  mutual  assistance  to  the  other,  that  is  the  angelic 
heaven  to  the  human  race,  and  the  human  race  to  the  angelic 
heaven.     Hence  it  is,  that  the  angelic  mansions  are  indeed  in 
heaven,  and  to  appearance  separate  from  the  mansions  of  men, 
and  yet  are  with  man  in  his  affections  of  good  and  truth  ;  their 
presentation  to  sight,  as  separate,  is  but  an  appearance  ;  as  may 
be  seen  in  an  article  in  the  work  on  HEAVEN  and  HELL,  where 
space  in  heaven  is  treated  of,  n.  191  to  199.  That  the  mansions 
of  angels  are  with  men  in  their  affections  of  good  and  truth,  is 
understood  by  these  words  of  the  Lord,  "  He  who  lovet/i  me* 
keepeth  my  words,  and  my  Father  will  love  him,  and  we  will 
come  unto  him,  and  make  our  mansion  with  him,"  John  xiv. 
23  ;  by  the  Father  and  the  Lord  in  the  above  passage  is  also  sig 
nified  heaven,  for  where  the  Lord  is,  there  is  heaven,  since  the 
Divine  Proceeding  from  the  Lord  makes  heaven,  as  may   be 
seen  in  the  work  on  HEAVEN  and  HELL,  n.  7  to  12  ;  and  n.  116 
to  125.  And  likewise  by  these  words  of  the  Lord,  "  The  Com 
forter  the  Spirit  of  Truth  alndeth  with  you,  and,  is  in  you"  John 
xiv.  17  ;  the  Comforter  is  Divine  Truth  proceeding  from  the 
Lord,  for  which  reason  he  is  also  called  the  Spirit  of  Truth,  and 
Divine  Truth  makes  heaven,  and  also  angels,  because  they  are 
recipient  of  it ;  that  the  Divine  Proceeding  from  the  Lord  ig 
Divine  Truth,  and  that  the  angelic  heaven  is  from  It,  may  be 
seen  in  the  work  on  HEAVEN  and  HELL,  n.  126  to  140.     The 
like  is  also  understood  by  these  words  of  the  Lord,  "  The  king- 
dorfi  of  God  is  within  you"  Luke  xvii.  21 ;  the  kingdom  of 
God  is  Divine  Good  and  Truth,  in  which  the  angels  are.   That 
angels  and  spirits  are  with  man,  and  in  his  affections,  has  been 
given  me  to  see  a  thousand  times,  from  their  presence  and 
abode  with  me ;  but  angels  and  spirits  do  not  know  the  men 

427 


9,  10          OF  THE  LAST  JUDGMENT,  AND  THE 

with  whom  they  are,  neither  do  men  know  the  angels  and 
spirits  they  cohabit  with,  for  the  Lord  alone  knows  and  dis 
poses  this.  In  a  word,  there  is  an  extension  into  heaven  of  all 
the  affections  of  good  and  truth,  and  communication  and  con 
junction  with  those  who  are  in  the  like  affections  there  ;  and 
there  is  an  extension  into  hell  of  all  the  affections  of  evil  and 
the  false,  and  a  communication  and  conjunction  with  those 
who  are  in  the  like  affections  there.  The  extension  of  the  af 
fections  into  the  spiritual  world,  is  almost  like  that  of  sight  into 
the  natural  world  ;  communications  in  both  are  nearly  similar  ; 
yet  with  this  difference,  that  in  the  natural  world  there  are 
objects,  but  in  the  spiritual  world  angelic  societies.  Hence 
it  appears,  that  the  connection  of  the  angelic  heaven  with 
the  human  race  is  such  that  the  one  subsists  from  the  other,  and 
that  the  angelic  heaven  without  mankind  would  be  like  a  house 
without  a  foundation,  for  heaven  closes  into  mankind  and  rests 
upon  them.  The  case  in  this  is  the  same  as  with  eacli  parti 
cular  man  ;  his  spiritual  things,  which  pertain  to  his  thought 
and  will,  inflow  into  his  natural  things,  which  pertain  to  his 
sensations  and  actions,  and  in  these  they  terminate  and  subsist; 
if  man  were  not  in  possession  of  them,  that  is,  if  he  were  with 
out  these  boundings  and  ultimates,  his  spiritual  things,  which 
pertain  to  the  thoughts  and  affections  of  his  spirit,  would  dis 
solve  away,  like  things  unbounded, or  like  those  which  have  no 
foundation  :  and  it  happens,  moreover,  when  a  man  passes  from 
the  natural  into  the  spiitual  world,  which  takes  place  when  he 
dies,  that  then,  since  he  is  a  spirit,  he  no  longer  subsists  on  his 
own  basis,  but  upon  the  common  basis,  which  is  mankind.  He 
who  knows  not  the  mysteries  of  heaven,may  believe  that  angels 
subsist  without  men,  and  men  without  angels  ;  but  I  can  assev 
erate  from  all  my  experience  of  heaven,  and  from  all  my  dis 
course  with  the  angels,  that  no  angel  or  spirit  subsists  apart 
from  man,  and  no  man  apart  from  spirits  and  angels,  but  that 
there  is  a  mutual  and  reciprocal  conjunction.  From  this,  it  may 
now  be  seen  that  mankind  and  the  angelic  heaven  make  one, 
and  subsist  mutually  from,  and  interchangeably  with  each  other, 
and  thus  that  the  one  cannot  be  removed  from  the  other. 

1 0.  That  mankind  is  the  Seminary  of  heaven^  will  appear  from 
a  subsequent  article,  in  which  it  will  be  shown,  that  heaven  and 
hell  are  from  mankind,  and  that  therefore  mankind  is  the  se 
minary  of  heaven.  It  must,  however,  first  be  mentioned,  that* 
as  heaven  has  been  formed  of  the  human  race,  from  the  first 
creation  until  now,  so  it  will  be  formed  and  enlarged  from  the 
same  source  hereafter.  It  is  indeed  possible  that  the  human  race 
on  one  earth  may  perish,  which  comes  to  pass  when  they  separate 
themselves  entirely  from  the  Divine,  for  then  man  no  longer  has 
spiritual  life,  but  only  natural,  like  that  of  beasts;  and  when 
man  is  such  no  society  can  be  formed,  and  held  bound  by  laws, 
428 


BABYLON    WHICH    HAS    BEEN    DESTROYED.  10 — 12 

since  without  the  influx  of  heaven,  and  thus  without  the  Di 
vine  government,  men  would  become  insane,  and  rush  un 
checked  into  every  wickedness,  the  one  against  the  other.  But 
although  mankind,  by  separation  from  the  Divine,  were  to 
perish  on  one  earth,  which  however  is  provided  against  by  the 
Lord,  yet  still  they  would  continue  on  other  earths  ;  for  that 
there  are  earths  in  the  universe  to  some  hundreds  of  thousands, 
may  be  seen  in  the  little  work,  "Or  THE  EARTHS  IN  OUR  SOLAR  SYS 
TEM  CALLED  PLANETS,  AND  OF  THE  EARTHS  IN  THE  STARRY  HEAVEN." 
It  was  declared  to  me  from  heaven,  that  the  human  race  on 
this  earth  would  have  perished,  so  that  not  one  man  would  have 
existed  on  it  at  this  day,  if  the  Lord  had  not  come  into  the 
world,  and  on  this  earth  assumed  the  Human,  and  made  it  Di 
vine  ;  and  also,  unless  the  Lord  had  given  to  this  earth  such  a 
Word  as  might  serve  for  a  basis  to  the  angelic  heaven,  and  for 
its  conjunction  with  mankind  /  that  the  conjunction  of  heaven 
with  man  is  by  the  Word,  may  be  seen  in  the  work  on  HEAVEN 
AND  HELL,  n.  303  to  310.  But  that  such  is  the  case  can  be 
comprehended  only  by  those  who  think  spiritually,  that  is,  by 
those  who  through  the  acknowledgment  of  the  Lord's  Divinity 
are  conjoined  with  heaven,  for  they  alone  are  able  to  think 
spiritually. 

11.  That  the  extension  of  heaven,  which  is  for  angels,  is  so 
immense,  that  it  cannot  befitted  to  eternity,  appears  from  what 
has  been  said  in  the  work  on  HEAVEN  AND  HELL,  On  the  im 
mensity  of  heaven,  n.  415  to  420 :  and  That  they  are  but  few 
respectively  of  whom  heaven  is  at  present  formed,  in  the  little 
work  on  the  EARTHS  IN  THE  UNIVERSE,  n.  126. 

12.  That  the  perfection  of  heaven  increases  according  to  plural 
ity,  results  from  its  form,  according  to  which  its  associations  are 
disposed  in  order,  and  its  communications  flow,  for  it  is  of  all 
forms  the  most  perfect ;  and  in  proportion  to  the  increase  of 
numbers  in  that  most  perfect  form,  there  is  given  a  direction 
and  consent  of  more  and  more  to  unity,  and  therefore  a  closer 
and  a  more  unanimous  conjunction ;  the  consent  and  the  con 
junction  derived  from  it  increase  by  plurality,  for  every  thing 
is  there  inserted  as  a  mediate  relation  between  two  or  more, 
and  what  is  inserted  confirms  and  conjoins.  The  form  of  hea 
ven  is  like  the  form  of  the  human  mind,  the  perfection  of  which 
increases  according  to  the  increase  of  truth  and  good,  from 
whence  are  its  intelligence  and  wisdom.  The  form  of  the  hu 
man  mind,  which  is  in  heavenly  wisdom  and  intelligence,  is 
like  the  form  of  heaven,  because  the  mind  is  the  least  image 
of  that  form  ;  hence  it  is,  that  on  all  sides  there  is  a  commu 
nication  of  the  thoughts  and  affections  of  good  and  truth  in  such 
men,  and  in  angels,  with  surrounding  societies  of  heaven  ;  and 
an  extension  according  to  the  increase  of  wisdom,  and  thus  ac 
cording  to  the  plurality  of  the  knowledges  of  truth  implanted 

429 


2,    3  OF  THE   LAST   JUDGMENT,    AND   THE 

m  the  intellect  and  according  to  the  abundance  of  the  affections 
of  good  implanted  in  the  will  ;  and  therefore  in  the  mind,  for 
the  mind  consists  of  the  intellect  and  the  will.  The  human 
and  angelic  mind  is  such  that  it  may  be  enlarged  to  eternity, 
and  as  it  is  enlarged,  so  it  is  perfected  ;  and  this  is  especially 
the  case,  when  man  is  led  by  the  Lord,  for  he  is  then  intro 
duced  into  genuine  truths,  which  are  implanted  in  his  intel 
lect,  and  into  genuine  goods,  which  are  implanted  in  his  will ; 
for  the  Lord  then  disposes  all  things  of  such  a  mind  into  the 
form  of  heaven,  until  at  length  it  is  a  heaven  in  the  least  form. 
From  this  comparison,  which  is  a  true  parallel,  it  is  evident, 
that  the  plurality  of  the  angels  perfects  heaven.  Moreover, 
every  form  consists  of  various  parts  ;  a  form  which  does  not 
consist  of  the  various  parts,  is  not  a  form,  for  it  has  no  quality, 
and  no  changes  of  state  ;  the  quality  of  every  form  results  from 
the  arrangement  of  various  things  within  it,  from  their  mutual 
respectiveness,  and  from  their  consent  to  unity,  by  virtue  of 
which  every  form  is  considered  as  one  thing ;  such  a  form,  in 
proportion  to  the  multitude  of  the  various  things  arranged 
within  it,  is  the  more  perfect,  for  every  one  of  them,  as  before 
observed,  confirms,  corroborates,  conjoins,  and  so  produces 
perfection.  But  this  is  still  more  plain  from  what  has  been 
shown  in  the  work  on  HEAVEN  AND  HELL,  especially  where  it 
treats  on  the  following  subject  :  That  every  society  of  heaven 
is  a  heaven  in  a  lesser  form,  and  every  angel  a  heaven  in  the 
least  form,  n.  51  to  58  ;  and  also  in  the  article,  Of  the  form  of 
heaven,  according  to  which  associations  and  communications 
have  place  there,  n.  200  to  212  ;  and  On  the  wisdom  of  the 
angels  of  heaven,  n.  265  to  275. 

13.  That  every  Divine  ivoi'k  has  respect  to  Infinity  and  Eternity  ^ 
is  evident  from  many  things  which  exist  both  in  heaven  and  in 
the  world  :  in  neither  of  them  is  there  ever  given  any  one  thing 
exactly  similar  to,  or  the  same  as,  any  other:  no  two  faces  are 
either  alike  cr  identical,  nor  will  be  to  eternity  :  in  like  manner 
the  disposition  of  one  is  never  altogether  like  that  of  another  ; 
wherefore  there  are  as  many  faces  and  as  many  dispositions,  as 
there  are  men  and  angels  ;  there  never  exists  in  any  one  man 

ELII  whom  yet  there  urc  innumerable  parts  which  constitute  his 
ody,  and  innumerable  affections  which  constitute  his  disposi 
tion],  any  one  thing  quite  alike  to,  or  identical  with  any  one 
thing  in  another  man  ;  hence  it  is  that  every  one  leads  a  life 
distinct  from  the  life  of  another.  The  same  order  exists  in  the 
whole  and  in  every  part  of  nature  ;  that  such  infinite  variety  is 
in  each  and  in  all,  is  because  they  all  originate  from  the  Di 
vine,  who  is  Infinite  ;  hence  there  is  a  certain  image  of  Infinity 
every  where,  to  the  end,  that  the  Divine  may  regard  all  things  as 
His  own  work,  and  at  the  same  time,  that  all  things,  as  His  work, 
may  have  respect  to  the  Divine.  A  familiar  instance  may  serve 
"430 


BABYLON    WHICH    HAS   BEEN    DESTROYED.  13,  1* 

to  illustrate  the  manner  in  which  everything  in  nature  has  respect 
to  Infinity  and  Eternity  ;  any  seed,  be  it  the  produce  of  a  tree,  or 
of  corn,  or  of  a  flower,  is  so  created,  that  it  may  be  multiplied 
to  Infinity,  and  endure  to  Eternity  ;  for  from  one  seed  are  pro 
duced  many,  five,  ten,  twenty,  to  a  hundred,  and  from  each  of 
these  again  as  many  more ;  such  fructification  from  one  seed  con 
tinuing  but  for  a  century,  would  cover  the  surface  not  only  of  one, 
but  of  myriads  of  earths  ;  the  same  seeds  are  so  created,  that 
their  durations  may  be  eternal ;  hence  it  is  evident,  that  the 
idea  of  Infinity  and  Eternity  is  contained  in  them;  and  the 
like  is  true  in  all  other  cases.  The  angelic  heaven  is  the  end 
for  which  all  things  in  the  universe  were  created,  for  it  is  the 
end  on  account  of  which  mankind  exists,  and  mankind  is  the 
end  regarded  in  the  creation  of  the  visible  heaven,  and  the 
earths  included  in  it ;  wherefore  that  Divine  work,  namely,  the 
angelic  heaven,  primarily  has  respect  to  Infinity  and  Eternity, 
and  therefore  to  its  multiplication  without  end,  for  the  Divine 
Himself  dwells  within  it.  Hence  also  it  is  clear,  that  the  hu 
man  race  will  never  cease,  for  were  it  to  cease,  the  Divine 
work  would  be  limited  to  a  certain  number,  and  thus  its  re- 
spectiveness  to  Infinity  would  perish. 


THAT  HEAVEN  AND    HELL  ARE  FROM  MANKIND. 

14.  IT  is  altogether  unknown  in  the  Christian  world,  that 
heaven  and  hell  are  from  mankind  ;  for  it  is  believed  that  an 
gels  were  created  at  the  beginning,  and  that  heaven  was  formed 
of  them  ;  and,  that  the  devil  or  satan  was  an  angel  of  light, 
who,  becoming  rebellious,  was  cast  down  with  his  crew,  and 
that  this  was  the  origin  of  hell.  The  angels  are  greatly  as 
tonished  at  such  a  faith  in  the  Christian  world,  and  still  more, 
that  nothing  at  all  is  there  known  of  heaven,  when  yet  it  is  a 
primary  subject  of  doctrine  in  the  church  ;  and  since  such  ig 
norance  prevails,  they  are  rejoiced  in  heart  that  it  has  now 
pleased  the  Lord  to  reveal  to  men  many  things  concerning 
heaven,  and  also  concerning  hell,  and  by  this  means,  as  far  as 
possible,  to  dissipate  the  darkness  which  daily  increases,  be 
cause  the  church  has  come  to  its  end  :  wherefore  they  wish  me 
to  declare  from  them,  that  there  is  no  one  in  the  universal 
heaven,  who  was  created  an  angel  from  the  first,  nor  any  devil 
in  hell  who  was  created  an  angel  of  light,  and  then  cast  down, 
but  that  all  both  in  heaven  and  in  hell  are  from  the  human 
race :  in  heaven  those  who  had  lived  in  the  world  in  heavenly 
love  and  faith,  and  in  hell  those  who  had  lived  in  hellish  love 
and  faith  ;  and  fhat  it  is  hell  in  the  whole  complex,  which  19 
called  the  devil  and  satan  ;  that  the  hell  behind,  which  is  th$ 

431 


14:,  15          OF  THE  LAST  JUDGMENT,  AND  THE 

abode  of  evil  genii,  is  the  Devil,  and  the  hell  in  front,  which 
is  the  abode  oY  evil  spirits,  is  Satan. c  What  the  one  hell  is, 
and  what  the  other,  may  be  seen  in  the  work  on  HEAVEN  AND 
HELL,  towards  the  end.  The  angels  said,  that  the  Christian 
world  have  conceived  such  a  belief  about  those  in  heaven  and 
hell,  from  certain  passages  in  the  Word  no  otherwise  under 
stood  than  according  to  tlie  sense  of  the'  letter,  and  not  illus 
trated  and  explained  by  genuine  doctrine  from  the  Word ; 
when  yet  the  sense  of  the  letter,  if  the  genuine  doctrine  of  the 
church  does  not  shine  before  it,  divides  the  mind  into  various 
opinions  ;  whence  come  ignorance,  heresies,  and  errors. d 

15.  Another  cause  of  such  a  belief  in  the  man  of  the  church 
is,  that  he  believes  that  no  one  can  go  to  heaven  or  hell  be 
fore  the  time  of  the  last  judgment,  of  which  he  has  conceived 
this  opinion  that  the  visible  world  is  then  to  perish,  and  to  be 
come  extant  anew,  and  that  then  the  soul  will  return  into  its 
body,  and  that  their  conjunction  will  again  enable  man  to  live 
as  man.  This  belief  involves  another  about  the  angels,  that 
they  were  created  from  the  beginning ;  for  it  is  impossible  to 
believe  that  heaven  and  hell  are  from  mankind,  when  it  is  be 
lieved  that  no  man  goes  to  either  till  the  end  of  the  world. 
But  in  order  that  man  may  be  convinced  that  it  is  not  so,  it  has 
been  granted  me  to  have  fellowship  with  angels,  and  also  to 
speak  with  those  who  are  in  hell,  and  this  now  for  many  years, 
sometimes  continuously  from  morning  till  evening,  and  thus  to 
be  instructed  concerning  heaven  and  hell ;  to  the  end  that  the 
man  of  the  church  may  no  longer  remain  in  his  erroneous  belief, 
about  a  resurrection  at  the  day  of  judgment,  about  a  state  of 
the  soul  in  the  interval,  as  well  as  about  angels,  and  about  a 
devil ;  which  belief,  since  it  is  a  belief  of  the  false,  induces  dark 
ness  ;  and  with  those  who  think  of  such  things  from  self-intel 
ligence,  brings  on  doubt,  and  at  length  denial  ;  for  they  say  in 
heart,  how  can  so  vast  a  heaven,  and  so  many  stars,  with  sun 
and  moon,  be  destroyed  and  dissipated  ?  and  how  can  the  stars 
fall  from  heaven  upon  the  earth,  which  yet  are  larger  than  the 
earth  ?  or  how  can  bodies,  eaten  up  by  worms,  consumed  by 
putrefaction,  and  scattered  to  all  the  winds,  be  re-collected  for 

c  That  the  hells,  or  the  infernals,  taken  collectively,  are  called  the  devil  anil 
satan,  n.  694.  That  they  who  have  been  devils  in  the  world,  become  devils  after 
death,  n.  968. 

d  That  the  doctrine  of  the  church  must  be  from  the  Word,  n.  3464,  5402.  6832, 
10,763,  10,765.  That  the  Word  cannot  be  understood  without  doctrine,  n.  9021, 
9409,  9424,  9430,  10,324,  10,431,  10,582.  That  true  doctrine  is  a  lamp  to  those 
who  read  the  Word,  n.  10,401.  That  genuine  doctrine  must  come  from  those  who 
are  in  illustration  from  the  Lord,  n.  2510,  2516,  2519,  9424,  10,105.  That  they 
who  dwell  in  the  literal  sense  of  the  Word  without  doctrine,  can  arrive  at  no  un 
derstanding  of  Divine  Truths,  n.  9409,  9410,  10,582.  And  that  they  are  led  into 
many  errors,  n.  40,431.  The  difference  between  those  who  teach  and  learn  from 
the  doctrine  of  the  church  derived  from  the  Word,  and  those  (who  teach  and  learn) 
only  from  the  literal  sense  of  the  Word,  n.  9025. 

432 


BABYLON   WHICH    HAS    BEEN   DESTROYED.  15 

their  souls?  in  the  mean  time,  where  is  the  soul,  and  what  is  it 
without  the  senses  which  it  had  in  the  body  ?  with  such  like 
sayings  on  matters,  which  being  incomprehensible,  fall  not 
within  belief,  and  destroy  in  many  the  faith  in  man's  eternal  life, 
in  a  heaven  and  a  hell,  and  with  them, in  all  the  remaining  tenets 
of  the  faith  of  the  church.  That  they  have  wrought  this  destruc 
tion  is  evident  from  those  who  say,  Who  ever  came  from  heaven 
to  tell  us  that  it  does  exist  ?  What  is  hell  ?  Is  it  anything  at 
all?  What  is  the  meaning  of  man's  being  tormented  with 
eternal  fire  ?  What  is  this  day  of  judgment?  Has  it  not 
been  expected  for  ages  in  vain  ?  Questions  such  as  these  imply 
complete  denial.  Lest  therefore,  they  who  think  thus  (as  do 
many  who,  from  their  knowledge  in  worldly  matters  are  reputed 
skilful  and  learned),  should  any  longer  disturb  and  seduce  the 
simple  in  faith  and  heart,  and  induce  infernal  darkness  concern 
ing  God,  heaven,  eternal  life, and  other  subjects  dependent  upon 
these,  the  interiors  of  my  spirit  have  been  opened  by  the  Lord, 
and  thus  it  has  been  granted  me  to  speak  with  all  those  of  the 
dead  whom  I  ever  knew. in  the  life  of  the  body,  with  some  for 
days,  with  some  for  months,  and  with  some  for  a  year,  and  also 
with  so  many  others,  that  I  should  come  short  if  I  reckoned 
them  at  an  hundred  thousand,  of  whom  many  were  in  the 
heavens,  and  many  in  the  hells.  I  have  also  spoken  with  some 
two  days  after  their  decease,  and  told  them  that  solemn  prepa 
rations  were  then  making  for  their  funerals  ;  to  which  they  said, 
that  it  was  well  to  reject  that  which  had  served  them  for  a  body 
and  its  functions  in  the  world :  and  they  desired  me  to  declare 
that  they  are  not  dead,  but  alive  and  equally  men  as  before, 
and  that  they  had  only  passed  out  of  one  world  into  another, 
and  did  not  know  that  they  had  lost  anything,  since  they  are 
in  a  body  and  possessed  of  senses  as  before,  and  in  intellect 
and  will  as  before,  and  have  like  thoughts  and  like  affections, 
like  sensations,  pleasures,  and  desires,  as  when  they  were  living 
in  the  world.  Most  of  those  who  were  newly  deceased,  when 
they  saw  that  they  were  living  men  as  before,  and  in  a  similar 
state  (for  after  death  the  state  of  every  one's  life  is  at  first  si 
milar  to  what  it  was  in  the  world,  but  is  successively  changed 
with  each  either  into  heaven  or  into  hell),  were  affected  with 
new  joy  at  being  alive,  and  said  that  they  had  believed  nothing 
of  this  ;  but  greatly  wondered  that  they  could  have  been  so  ig 
norant  and  so  blind,  concerning  the  state  of  their  owrn  lives 
after  death ;  arid  more  especially,  that  the  men  of  the  church 
should  be  so,  when  yet  they  of  all  men  in  the  world,  have  the 
greatest  opportunities  of  light  afforded  them.6  Then  for  the 

e  That  at  this  day  few  in  Christendom  believe  that  man  rises  again  immediately 
after  death,  Pref.  to  chap.  xvi.  of  Gen.  n.  4622,  10,758.  But  at  the  time  of  the 
last  judgment,  when  the  visible  world  is  to  perish,  n.  10,594.  The  cause  of  such 
delief,  n.  10.594,  10.758.  That  nevertheless  man  does  rise  again  immediately  after 

[28] 


16,  17         OF  THE  LAST  JUDGMENT,  AND  THE 

first  time  they  saw  the  cause  of  this  blindness  and  ignorance, 
which  is,  that  external  things,  such  as  relate  to  the  world 
and  the  body,  had  occupied  and  filled  their  minds  to  such  an 
extent,  that  they  could  not  be  elevated  into  the  light  ol 
heaven  and  behold  the  things  of  the  church,  which  are  beyond 
its  doctrinals  ;  for  mere  darkness  inflows  from  corporeal  and 
worldly  things  (if  they  are  so  much  loved  as  they  are  at  the 
present  day),  whenever  man  wishes  to  think  of  the  things  of 
heaven,  beyond  the  dictate  of  the  doctrine  of  faith  which  be 
longs  to  his  church. 

16.  Yery  many  of  the  learned  from  the  Christian  world,  are 
bewildered  when  they  find  themselves  after  death  in  a  body,  in 
garments,  and  in  houses  as  they  were  in  the  world ;  and  when 
they  recall  to  memory,  what  they  had  thought  of  the  life  after 
death,  of  the  soul,  of  spirits,  of  heaven  and  of  hell,  they  are 
affected  with  shame,  declare  that  they  have  thought  like  fools, 
and  that  the  simple  in  faith  are  much  wiser  than  they  are.  The 
learned  were  explored,  who  had  confirmed  themselves  in  such 
errors,  and  who  had  attributed  all  things  to  nature,  and  it  was 
found,  that  the  interiors  of  their  minds  were  closed,  and  the 
exteriors  opened,  so  that  they  had  not  looked  to  heaven,  but  to 
the  world,  and  hence  also  to  hell ;  for  in  so  far  as  the  interiors 
of  the  mind  are  opened,  so  far  man  looks  to  heaven,  but  in  so 
far  as  the  interiors  are  closed,  and  the  exteriors  opened,  in  ao 
far  he  looks  to  hell ;  for  the  interiors  of  man  are  formed  for  the 
reception  of  the  all  of  heaven,  and  his  exteriors  for  the  recep 
tion  of  the  all  of  the  world,  and  they  who  receive  the   world, 
and  not  at  the  same  time  heaven,  receive  hell.f 

17.  That  the  spirit  of  man,  after  its  release  from  the   body, 
is  a  man,  and  in  a  human  form,  has  been  attested  to  me  by  the 
daily  experience  of  many  years ;  for  I  have  seen,  heard,  and 
conversed  with  spirits  a  thousand  times  ;  and  even  on  this  very 
subject ;  that  men  in  the  world  do  not  believe  them  to  be  men, 
and  that  they  who  do  believe  it,  are  accounted  simpletons  by 
the  learned.     The  spirits  were  grieved  in  heart,  that  such  igno 
rance  should  still  prevail  in  the  world,  and  most  of  all  in  the 
church ;  but  this,  they  said,  proceeded  principally  from  the 

death,  and  that  then  he  is  a  man  in  the  general  and  in  every  particular,  n.  4527. 
5000,  7078,  8939,  8991,  10,594,  10,758.  That  the  soul,  which  lives  after  death,  is 
man's  spirit,  which  is  the  real  man  in  the  man,  and  which  also  in  the  other  life  is 
in  a  perfect  human  form,  n.  322,  1880,  1881,  3633,  4622,  4735,  5883,  6054,  6605, 
5626.  7021,  10,694.  The  same  from  experience,  n.  4527,  5006,  8939.  And  from 
the  Word,  n.  10,597.  What  is  understood  by  the  dead  being  seen  in  the  holy  city, 
Matt,  xxvii.  53,  is  explained,  n.  9229.  How  man  is  raised  from  the  dead  ;  by  ex 
perience,  n.  168  to  189.  Of  his  state  after  resuscitation,  n.  317,  318,  319.  2119,  5070, 
10,596.  False  opinions  about,  the  soul  and  the  resurrection,  n.  444,  445,  4527,  4622, 
4668. 

(  Tbat  in  man  the  spiritual  and  the  natural  worlds  are  conjoined,  n.  6057.  That 
mar's  internal  is  formed  in  the  image  of  heaven,  but  his  external  in  *h?  image  of 
th«  world,  n.  3628,  4523,  4524,  605",  6314,  9706,  10,156,  10,472. 


BABYLON   WHICH    HAS    BEEN    DESTROYED.  17 

learned,  whose  thoughts  of  the  soul  have  been  sensual- corpo 
real  ;  wherefore  they  have  conceived  no  other  idea  of  it,  than 
such  as  they  have  of  mere  thought ;  which,  when  it  is  regarded 
without  any  subject  in  which  it  may  be,  and  from  which  it  may 
proceed,  [in  quo  et  ex  quo]  is  like  some  volatile  form  of  pure 
ether,  which  is  necessarily  dispersed  when  the  body  dies;  but 
since  the  church  derives  a  belief  in  the  immortality  of  the  soul 
from  the  Word,  they  were  obliged  to  ascribe  to  it  some  vitality, 
such  as  they  assign  to  thought,  though  not  the  sensitivity  which 
man  enjoys,  till  it  is  again  united  to  its  body.    On  this  opinion 
is  founded  the  doctrine  of  a  resurrection  at  the  time  of  the  last 
judgment,  and  a  belief  in  a  conjunction  (of  the  soul  and  the 
body  then) ;  for  when  this  hypothesis  about  the  soul,  is  coupled 
with  the  church-belief  in  man's  eternal  life,  no  other  conclusion 
can  be  come  to  :  hence  it  is,  that  when  any  one  thinks  of  the 
soul,  from  the  doctrine  and  hypothesis  together,  he  quite  fails 
to  perceive  that  it  is  a  spirit,  and  that  this  spirit  is  in  a  human 
form.     Add  to  this,  that  scarcely  any  one  at  this  day  knows 
what  the  spiritual  is,  and  still  less  that  they  who  are  spiritual, 
as  all  spirits  and  angels  are,  have  anything  of  the  human  form. 
Hence  it  is,  that  almost  all  who  come  from  the  world  are  in  the 
greatest  amazement  that  they  are  alive,  and  equally  men  as 
before,  with  no  difference  whatever :  but  when  they  cease  to  be 
amazed  at  themselves,  they  then  wonder  that  the  church  should 
know  nothing  of  this  state  of  men  after  death,  when  yet  all  who 
have  ever  lived  in  the  world,  are  in  the  other  life,  and  live  as 
men  ;    and  because  they  have  also  wondered  why  this  was  not 
disclosed  to  man  by  visions,  it  was  told  them  from  heaven,  that 
this  could  be  done,  for  nothing  is  easier,  when  the  Lord  pleases, 
but  that  still   they   who  had  confirmed  themselves  in  falses 
against  it,  would  not  believe,  even  though  themselves  were  to 
see  it ;  and  moreover,  that  it  is  perilous  to  manifest  anything 
from  heaven  to  those  who  are  in  worldly  and  corporeal  loves,  for 
in  this  case  they  would  first  believe  and  afterwards  deny,  and 
thus  profane  an  essential  truth  ;  for  to  believe  and  afterwards  to 
deny,  is  to  profane ;  and  they  who  profane,  are  thrust  down 
into  the  lowest  and  most  grievous  of  all  the  hells.     It  is  this 
peril  which  is  understood  by  these  words  of  the  Lord,  "lie  hath 
blinded  their  eyes,  and  hardened  their  hearts ,  lest  they  should 
see  with  the  eyes  and  understand  with  the  hearty  and  convert 
themselves,  and  I  should  heal  them"  John  xii.  40;  and  that 
they  who  are  in  worldly  and  corporeal  loves,  still  would  not  be 
lieve,  is  understood  by  these  words,  "Abraham  said  to  the  rich 
man  in  hell,  They  have  Moses  and  the  prophets,  let  them  hear 
them  •  but  he  said,  Nay,  father  Abraham,  but  if  one  from  the 
dead  come  to  them,  they  will  be  converted  ;  but  Abraham  said 
to  him,  if  they  hear  not  Moses  and  the  prophets,  neither   will 

435 


18 — 20        OF  THE  LAST  JUDGMENT,  AND  THE 

they  believe  even  if  one  rose  from  the  dead"  Luke  xvi.  29, 
30,  31. 

18.  That  heaven  is  from  mankind,  is  evident  from  this,  that 
angelic  and  human  minds  are  similar  ;  both  enjoying   the  fa 
culty  of  understanding,  of   perceiving,   and   of  willing  ;  both 
being  formed  for  receiving  heaven  ;  for  the  human  mind  pos 
sesses  wisdom  as  well  as  the  angelic  ;  but  it  is  not  so  wise  in  the 
world,  because  it  is  in  a  terrestrial  body,  in  which  its  spiritual 
mind  thinks  naturally,  for  its  spiritual  thought,  which  it  has  in 
common  with  an  angel,  then  flows  down  into  natural  ideas  cor 
respondent  with  spiritual,  and  is  thus  perceived  in  them;  but  it 
is  otherwise  when  the  mind  of  man  is  freed  from  its  connection 
with  the  body  ;  then  it  no  longer  thinks  naturally  but  spirit 
ually  ;  and  when  spiritually,  it  has  thoughts  incomprehensible 
and  ineffable  to  the  natural  man,  as  an  angel  has.    Hence  it  is 
evident,  that  man's  internal,  which  is  called  his  spirit,   in  its 
own    essence  is  an  angel. s    That  an  angel  is  in  a  perfect  hu 
man  form,  may  be  seen  in  the  work  on  HEAVEN  and  HKLL,  n. 
73  to  77 :  but  when  man's  internal   is   not  opened  above,  but 
only  below,  then  still,  after  its  removal  from  the  body,  it  is  in 
a  human  form,  but  a  direful  and  diabolical  one,  for   it  cannot 
look  upwards  to  heaven,  but  only  downwards  to  hell. 

19.  That  heaven  and  hell  are   from   mankind,    the    church 
moreover  might  have  known  from  the  Word,  and  made  part  ot 
its  own  doctrine,  had  it  been  admissive   of  illustration  from 
heaven,  and  attended  to  the  Lord's   words   to   the  thief,   that 
"to-day  he  should  be  with  Him  in  paradise"  Luke  xxiii.  43  ;  or 
to  those  which  the  Lord  spake  concerning  Dives  and  Lazarus, 
that,  "the  one  went  to  hell,  and  thence  spoke  with  Abraham,  and 
that  the  other  went  to  heaven"  Luke  xvi.  19  to  31  ;  or  to  what 
the  Lord  told  the  Sadducees  respecting  the  resurrection,  that 
"God  is  not  the  God  of  the  dead,  but  of  the  living"  Matt.  xxii. 
32  :  and  furthermore  the  church  might  have  known  it  from  the 
common  faith  of  all  who  live  well,  especially  from  their  faith  in 
the  hour  of  death,  when  they  are  no  longer  in  worldly  and  cor 
poreal  states,  in  that  they  believe  they  shall  go  to  heaven,  as 
soon  as  the  life  of  their  body  ceases  ;  this  faith  prevails  with  all, 
so  long  as  they  do  not  think,  from  the  doctrine  of  the  church, 
of  a  resurrection  at  the  time  of  the  last  judgment.  Inquire  into 
the  subject  and  you  will  be  confirmed  that  it  is  so. 

20.  He  who   has   been   instructed   on   Divine  order,   may 
moreover  understand,  that  man  was  created  to  become  an  an- 

g  That  there  are  -as  many  degrees  of  life  in  man,  as  there  are  heavens,  and  that 
they  are  opened  after  death  according  to  his  life,  n.  3747,  9594.  That  heaven  is  in 
man,  n.  3884.  That  the  men  who  are  living  a  life  of  love  and  charity,  have  an 
gelic  wisdom  in  them,  but  that  it  is  then  latent,  and  that  they  come  in'o  it  after 
duath,  n.  2494.  That  in  the  Word,  the  man  who  receives  the  good  of  love  and  of 
faith  from  the  Lord,  is  called  an  angel,  n.  10,528. 
436 


BABYLON    WHICH    HAS   BEEN    DESTROYED.  20 22 

gel,  because  in  him  is  the  ultimate  of  order,  [see  n.  9]  in  which 
ultimate,  whatever  belongs  to  celestial  and  angelic  wisdom  may 
be  formed,  renewed  and  multiplied  :  Divine  order  never  sub 
sists  in  the  mediate,  so  as  to  form  anything  there  without  an 
ultimate,  for  it  is  not  in  its  own  fulness  and  perfection  there , 
but  it  proceeds  to  an  ultimate  :  and  when  it  is  in  its  own  ulti 
mate,  it  then  forms,  and  also  by  mediates  there  collated,  re 
news  and  produces  itself  farther,  which  is  brought  about  by 
procreations  :  wherefore  the  seminary  of  heaven  is  in  the  ulti 
mate.  This  also  is  the  meaning  of  the  things  related  of  man, 
and  of  Ins  creation  in  the  first  chapter  of  Genesis,  v.  26,  27, 
28.  "God  said,  We  will  make  man  into  our  image,  according 
to  our  likeness  ;  and  God  created  inon  into  the  image  of  Him 
self,  into  the  image  of  God  He  created  him  •  male  and  female 
He  created  them  /  and  God  blessed  them,  and  God  said  unto 
them,  be  ye  fruitful  and  'multiply  ;"  to  create  into  the  image  of 
God,  and  into  the  likeness  of  God,  is  to  confer  upon  man  all 
things  of  Divine  order  from  iirst  to  last,  and  thus  to  make  him 
an  angel,  as  regards  the  interiors  of  his  mind. 

21.  That  the  Lord  rose  again  not  only  as  to  the  Spirit,  but 
also  as  to  the  Body,  is  because  the  Lord,  when  He  was  in  the 
world,  glorified  His  whole  Human,  that  is,  made   it   Divine : 
for  the  Soul,  which  He  had  from  the  Father,  of  Itself  was  the 
Essential  Divine,  and  the  body  was  made  a  similitude  of  the 
Soul,  that  is  of  the  Father,  and  therefore  also  Divine:    hence 
it  is  that  He  Himself,  [unlike  any  other  man],  rose  again  as  re 
garded  both  ;h   which  He  also  disclosed  to   His  disciples,  who 
believed  they  saw  a  spirit  when  they  beheld  Him  ;  for  He  said, 
befwld  my  hands  and  my  feet,  that  it  is  I  Myself :  handle  Me 
and  see,  for  a  spirit  has  not  flesh  and  bones,  as  ye  see  Me  have," 
Luke  xxiv.  36,  37,  38 ;  by  which  words   He  pointed   out  that 
He  was  not  only  a  Man  as  to  the  Spirit,    but   also   as   to   the 
Body. 

22.  Moreover  that  heaven  and  hell  are  from  mankind,   has 
been  shown  in  many  articles  in  the  work  on  HEAVEN  and  HKLL  ; 
as  for  instance  in  these  following,  Of  the  nations  and  people  in 
heaven  who  are  not  within  the  church,  n.  318  to  328.     Of  in 
fants  in  heaven,  n.  329  to  345.     Of  the  wise  and  the  simple  in 
heaven,  n.  346  to  356.     Of  the  rich  and  the  poor  in  heaven,  n. 
357  to  365.  That  every  man  is  a  spirit,  as  regards  his  own  in 
teriors,  n.  432  to  444.     That  man  after  death  is   in    a   perfect 
human  form,  n.  453  to  460.     That  man  after  death  is  in  posses 
sion  of  all  the  sense,  memory,   thought,  and    affection,  which 
he  had  in  the  world,  and  leaves  nothing  but  his  terrestrial  body, 
n.  461  to  469.     Of  the  first  state  of  man  after  death,  n.  491  to 

h  That  man  rises  again  as  to  the  spirit  only,  n.  10,593,  10,594.     That  the  Lord 
alone  rose  as  to  the  body  also,  n.  1729,  2083,  5078,  10,825. 

437 


22 24  OF   IflE   LAST   JUDGMENT,    AND   THE 

498.  Of  the  second  state  of  man  after  death,  n.  499  to  511. 
Of  his  third  state,  n.  512  to  517.  See  moreover  what  is  said 
of  the  hells,  n.  536  to  588.  From  all  these  articles  it  may  be 
seen  to  result,  that  heaven  does  not  consist  of  any  angels 
created  in  the  beginning,  nor  hell  of  any  devil  and  his  crew, 
but  solely  of  those  who  have  been  born  men. 


THAT  ALL  WHO  HAVE  EVER  BEEN  BORN  MEN  FROM  THE  BE. 
GINNING  OF  CREATION,  AND  ARE  DECEASED,  ARE  EITHER 
IN  HEAVEN  OR  IN  HELL. 

23.  I.  THIS  is  a  consequence  of  what  was  declared  and  shown 
in  the  preceding  article,  namely,  that  heaven  and  hell  are  from 
mankind. 

II.  And  of  this,  that  every  man  after  the  life  in  the  world, 
lives  to  eternity. 

III.  That  thus  all  who  have  ever  been  born  men  from  the 
creation  of  the  world,  and  are  deceased,  are  either  in  heaven 
or  in  hell. 

IY.  That  since  all  who  are  to  be  born  hereafter,  must  also  go 
into  the  spiritual  world,  that  world  is  so  vast,  and  such  a  world, 
that  the  natural  world,  the  abode  of  men  on  earth,  cannot  be 
compared  with  it. 

But  in  order  that  all  these  things  may  be  the  more  distinctly 
perceived,  and  the  more  evident,  I  wish  to  expound  and  de 
scribe  them  one  by  one. 

24.  That    it  is  a   consequence  of  what  was  declared  and 
shown  in  the  preceding  article,  [namely,  that  heaven  and  hell 
are  from  mankind^],  that  all  who  have  ever  been  born  men 
from  the  beginning  of  creation,  and  are  deceased,  are  either  in 
heaven  or  in  hell,  is  clear  without  explication.    It  has  been  the 
common  belief  hitherto,  that  men  are  not  to  go  to  heaven  or  to 
hell  before  the  day  of  the  last  judgment,  when  souls  are  to  re 
turn  into  their  own  bodies,  and  thus  to  realize  such  conditions* 
as  are  believed  to  be  the  properties  of  the  body  :   the  simple 
have  been  led  into  this  belief  by  men  professing  wisdom,  who 
have  made  the  interior  state  of  man  the  subject  of  their  inquiry. 
These  men,  having  never  entertained  any  thought  of  the  spi 
ritual  world,  but  only  of  the  natural  world,  nor  therefore  of 
the  spiritual  man,  knew  not  that  the  spiritual  man  which  is  in 
every  natural  man,  is  in  the  human  form,  as  well  as  the  natural 
man  ;  and  hence  it  never  entered  their  minds  that  the  natural 
man  draws  his  own  human  form  from  his  spiritual  man  ;  although 
they  might  have  seen  that  the  spiritual  man  acts  at  will  upon 
the  whole,  and  upon  every  part  of  the  natural  man,   and  that 
the  natural  man  of  himself  does  absolutely  nothing.     It  is  the 

438 


BABYLON    WHICH    HAS    BEEN   DESTROYED.  24,    25 

spiritual  man  who  thinks  and  wills,  for  this  the  natural  man  of 
himself  cannot  do,  and  thought  and  will  are  the  all  in  all  of 
the  natural  man,  for  he  is  put  in  action  as  the  spiritual  man 
wills,  and  speaks  as  the  spiritual  thinks,  and  that  so  entirely, 
that  action  is  nothing  without  will,  and  speech  is  nothing  with 
out  thought,  for  on  the  removal  of  thought  and  will,  speech 
and  action  cease  in  a  moment.  From  this  it  is  evident  that  the 
spiritual  man  is  indeed  a  man,  and  that  he  is  in  the  whole, 
and  in  every  part  of  the  natural  man,  and  that  therefore  their 
effigies  are  alike,  for  the  part  or  particle  of  the  natural  man,  in 
which  the  spiritual  does  not  act,  has  no  life  in  it.  But  the  spi 
ritual  man  cannot  appear  to  the  eyes  of  the  natural  man,  for, 
although  it  is  according  to  order,  that  the  spiritual  should  see 
the  natural,  it  is  contrary  to  order,  that  the  natural  should  see 
the  spiritual ;  since  there  is  given  an  influx,  and  therefore  also 
a  sight,  of  the  spiritual  into  the  natural,  (for  sight  too  is  influx), 
but  not  the  reverse.  It  is  the  spiritual  man  who  is  called  the 
spirit  of  man,  and  who  appears  in  the  spiritual  world  in  a  per 
fect  human  form,  and  lives  after  death.  Because  they  who  are 
intelligent  have  hitherto  known  nothing  of  the  spiritual  world-, 
and  therefore  nothing  of  the  spirit  of  man,  [as  was  said  above], 
they  have  conceived  a  notion,  that  man  cannot  live  as  man 
after  death,  before  his  soul  returns  into  the  body,  and  a^ain 
puts  on  the  senses  :  hence  have  arisen  their  so  trifling  ideas 
about  man's  resurrection,  to  wit,  that  corpses,  though  eaten  up 
by  worms  and  fish,  or  quite  gone  to  dust,  are  to  be  re-collected 
by  Divine  Omnipotence,  and  re-united  to  souls  ;  and  that  this 
is  not  to  happen  till  the  end  of  the  world,  when  the  visible  uni 
verse  is  to  perish  ;  with  many  more  such  notions,  which  are 
every  one  of  them  inconceivable,  and  at  the  first  glance  of  the 
mind,  strike  it  as  impossibilities,  and  contrary  to  Divine  Order, 
tending  thus  to  weaken  the  faith  of  many ;  for  those  who  think 
wisely,  cannot  believe  what  they  do  not  in  some  measure  com* 
prehend  ;  no  belief  in  impossibilities  can  exist,  that  is,  no  be 
lief  in  such  things  as  man  thinks  to  be  impossible  :  hence  also 
those  who  disbelieve  the  life  after  death,  derive  an  argument  in 
support  of  their  denial.  But  that  man  rises  again  immediately 
after  death,  and  that  then  he  is  in  a  perfect  human  form,  may 
be  seen  in  the  work  on  HEAVEN  AND  HELL,  in  many  of  its 
articles.  These  things  have  been  said,  that  it  may  be  still  more 
confirmed  that  heaven  and  hell  are  from  mankind,  from  which 
it  follows,  that  all  who  were  ever  born  men  from  the  beginning 
of  creation,  and  are  deceased,  are  either  in' heaven  or  in  hell. 

25.  That  every  man  after  the  life  in  the  world  lives  to  eternity, 
results  from  this,  that  man  is  then  spiritual,  and  no  longer  na 
tural,  and  that  the  spiritual  man,  separated  from  the  natural, 
maintains  his  quality  to  eternity,  for  man's  state  cannot  be 
changed  after  death.  Moreover,  the  spiritual  of  every  man  is 

439 


25  OF  THE  LAST  JUDGMENT,  AND  THE 

in  conjunction  with,  the  Divine,  since  it  has  the  power  of 
thinking  of  the  Divine,  and  also  of  loving  the  Divine,  and  of 
being  affected  with  all  things  which  are  from  the  Divine,  [such 
as  those  which  the  church  teaches],  and  therefore  of  being  con 
joined  to  the  Divine  by  thought  and  will,  which  are  the  two 
faculties  of  the  spiritual  man,  and  constitute  his  life  ;  and  that 
which  can  thus  be  conjoined  to  the  Divine,  can  never  die,  for 
the  Divine  is  with  it,  and  conjoins  it  to  Himself,  Furthermore, 
as  regards  his  spirit,  man  is  created  to  the  form  of  heaven,  and 
the  form  of  heaven  is  from  the  Divine  Himself,  as  may  be  seen 
in  the  work  on  HEAVEN  AND  HELL,  where  it  has  been  shown, 
That  the  Divine  of  the  Lord  makes  and  forms  heaven,  n.  7  to 
12,  and  n.  78  to  86.  That  man  is  created  to  be  a  heaven  in 
the  least  effigy,  n.  57.  That  heaven  in  the  whole  complex,  has 
reference  to  one  man,  n.  59  to  66.  That  hence  an  angel  is  in 
a  perfect  human  form,  n.  73  to  77 ;  an  angel  is  a  man  regarded 
as  to  his  spiritual.  On  this  subject  moreover,  I  have  often 
conversed  with  the  angels,  who  wondered  vastly,  that  of  those 
who  are  called  intelligent  in  the  Christian  world,  and  who  even 
have  Credit  given  them  for  intelligence  by  others,  there  are 
vfiy  many  who  utterly  reject  the  belief  of  their  own  im 
mortality,  believing  that  the  soul  of  a  man  is  dissipated  at  death, 
just  as  the  soul  of  a  beast  is;  not  perceiving  the  distinction 
between  the  life  of  a  man  and  the  life  of  a  beast;  that  man  has 
the  power  of  thinking  above  himself,  of  God,  of  heaven,  of  love, 
of  faith,  of  good,  spiritual  and  moral,  of  truths,  and  the  like, 
and  that  thus  he  may  be  elevated  to  the  Divine  Himself,  and 
be  conjoined  by  all  those  things  to  Him  ;  but  that  beasts  cannot 
be  elevated  above  their  own  natural,  to  think  of  such  things, 
and  of  consequence  that  their  spiritual,  at  death,  cannot  be 
separated  from  their  natural,*  so  as  to  live  by  itself,  as 
man's  spiritual  can  :  whence  also  it  is,  that  the  life  of  a  beast 
ceases,  on  the  dissipation  of  its  natural  life.  The  reason  why 
many  of  the  so-called  intelligent  in  the  Christian  world,  have 
no  faith  in  the  immortality  of  their  own  lives,  the  angels  de 
clared  to  be  this,  that  in  heart  they  deny  the  Divine,  and  ac 
knowledge  nature  instead  of  the  Divine,  and  they  who  think 
from  such  principles,  are  not  able  to  think  of  any  eternity  by 
conjunction  with  the  Divine,  nor  consequently,  of  the  state  of 
man  as  dissimilar  to  that  of  beasts,  for  in  rejecting  the  Divine 
from  thought,  they  also  reject  eternity.  The  angels  declared 
moreover,  that  with  every  man  there  is  an  inmost  or  supreme 

That  there  is  also  an  influx  from  the  spiritual  world  into  the  lives  of  beasts, 
out  that  it  is  common,  and  not  special  as  with  man,  n.  1633,  3646.  That  the  dis 
tinction  between  men  and  beasts  is  this,  that  men  may  be  elevated  above  them- 
lelves  to  the  Lord,  may  think  of  the  Divine,  may  love  Him,  and  may  thus  be  con- 
Coined  to  tie  Lord,  whence  they  have  eternal  life  ;  but  it  is  otherwise  with  beasts, 
which  camvt  be  elevated  to  such  things,  n.  452£  8223,  9231. 


BABYLON    WHICH    HAS    BEEN   DESTROYED.  25,  26 

degree  of  life,  or  an  inmost  or  supreme  somewhat  (quoddam)  into 
which  the  Divine  of  the  Lord  primarily  or  proximately  inflows, 
and  from  which  He  disposes  all  the  remaining  interiors  belonging 
to  the  spiritual  and  natural  man,  which  are  successive  in  both 
according  to  gradations  of  order :  this  inmost  or  supreme  they 
called  the  Lord's  entrance  into  man,  and  His  veriest  dwelling 
place  with  him ;  and  they  said,  that  by  this  inmost  or  supreme, 
man  is  man,  and  is  distinguished  from  brute  animals  which  have 
it  not ;  and  that  hence  it  is,  that  men,  as  regards  the  interiors 
which  belong  to  their  mindsj  rational  and  natural,  unlike  animals, 
may  be  elevated  by  the  Lord  to  himself,  may  have  faith  in  Him, 
may  be  affected  by  love  to  Him,  may  receive  intelligence  and 
wisdom,  and  speak  from  reason.  When  I  asked  them  concern 
ing  those  who  deny  the  Divine,  and  the  Divine  Truths,  by  which 
the  conjunction  of  the  life  of  man  with  the  Divine  Himself  is 
effected,  and  who  live  to  eternity,  notwithstanding  their  denial, 
they  replied,  that  these  also  have  the  faculty  of  thinking  and  of 
willing,  and  therefore  of  believing  and  loving  the  things  which 
are  from  the  Divine,  as  well  as  those  who  acknowledge  the 
Divine,  and  that  by  virtue  of  this  faculty,  they  too  live  to 
eternity ;  and  they  added,  that  this  faculty  is  from  that  inmost 
or  supreme  which  is  in  every  man,  [of  which  mention  was  made 
above] :  (that  it  is  possessed  even  by  those  who  are  in  hell,  and 
that  they  derive  from  it  a  power  of  reasoning  and  speaking 
against  Divine  Truths,  has  been  shown  in  many  places) :  hence 
it  is,  that  every  man  lives  to  eternity,  be  he  what  he  may.  Be 
cause  every  man  after  death  lives  to  eternity,  no  angel  or  spirit 
ever  thinks  of  death  ;  nay  they  are  utterly  ignorant  of  what  it 
is  to  die  ;  wherefore,  when  death  is  mentioned  in  the  Word,  the 
angels  understand  by  it  either  damnation,  which  is  death  in  the 
spiritual  sense,  or  continuation  of  life  and  resurrection. k 
These  things  have  been  said  in  confirmation  that  all  the  men 
who  have  ever  been  born,  and  have  died,  from  the  beginning  of 
creation,  are  alive,  some  in  heaven,  and  some  in  hell. 

26.  In  order  that  I  might  know  that  all  who  have  ever  been  born 
men  from  the  beginning  of  creation,  and  are  deceased,  are  either 
in  heaven  or  in  hell,  it  has  been  granted  me  to  speak  with  some 
who  lived  before  the  deluge  ;  and  also  with  some  who  lived  after 
the  deluge ;  and  with  certain  of  the  Jewish  nation,  who  are 
made  known  to  us  by  the  Word  of  the  Old  Testament ;  with 
some  who  lived  in  the  Lord's  time  ;  with  many  who  lived  in  the 
ages  succeeding,  even  down  to  the  present  day  ;  and  moreover 

k  That  wheh  death  is  mentioned  in  the  "Word,  and  spoken  of  the  wicked,  in  hea 
ven  are  understood  damnation,  (which  is  spiritual  death),  and  also  hell,  n.  5407, 
6119,  9008.  That  they  who  are  in  goods  and  truths  are  called  living,  but  they 
,vho  are  in  evils  and  falses  dead,  n.  81,  290,  7494.  That  by  death,  when  spoken  of 
the  good  who  die,  resurrection  and  continuation  of  life  are  understood  in  heaven, 
for  at  death  man  rises  again,  continues  his  own  life,  and  advances  in  it  to  eternity 
n.  3498,  3506,  4618,  4621,  6036,  6222. 


27  OF  THE  LAST  JUDGMENT,  AND  THE 

with  all  those  of  the  dead,  whom  I  had  been  acquainted  with 
during  their  lives  in  the  body  ;  and  likewise  with  infants,  and 
with  many  of  the  Gentiles.  From  this  experience  I  have  been 
fully  convinced,  that  there  is  not  one,  who  was  ever  born  a 
man,  from  the  first  creation  of  this  earth,  who  is  not  in  Leaven 
or  in  hell. 

27.  That  since  all,  who  are  to  ~be  ~born  hereafter,  must  also  go 
into  the  spiritual  world,  that  world  is  so  vast  and  such  a  world, 
that  the  natural  world,  the  abode  of  men  on  earth,  cannot  be 
compared  with  it,  is  evident,  from'  the  immense  multitude  of 
men   who  have  passed  into  the  spiritual  world  since  the  first 
creation,  and   who   are  together  there  ;  as  well  as  from  the 
continual  increase  which  the  spiritual  world  will  receive  from 
mankind  hereafter,  for  from  mankind  it  will  receive  accessions, 
and  that  without  end,  in  conformity  with  what  has  been  shown 
above,  in  an  article  for  the  purpose,  [n.  6  to  13]  namely,  that 
the  procreations  of  the  human  race  on  the  earth  will  never 
cease.     When  my  eyes  have  been  opened  for  me,  it  has  some 
times  been  granted  me  to  see  how  immense,  even  now,  is  the  mul 
titude  of  men  who  are  there  ;  it  is  so  great  that  it  can  scarcely 
be  numbered, — such  myriads  are  there — and  that  only  in  one 
place,  towards  one  quarter  ;  what  then  must  the  numbers  be  in 
the  other  quarters  ?     For  all  are  there  collected  into  societies, 
and  the  societies  exist  in  vast  numbers,  and  each  society,  in  its 
own  place,  forms  three  heavens,  and  three  hells  under  them ; 
wherefore  there  are  some  spirits  who  are  on  high,  some  who  are 
in  the  middle,  and  some  who  are  below  them ;  and  underneath, 
there  are  those  who  are  in  the  lowest  places,  or  in  the  hells ; 
and  those  who  are  above,  dwell  among  themselves  as  men 
dwell,  in  cities,  in  which  hundreds  of  thousands  are  together  : 
whence  it  is  evident,  that  the  natural  world,  the  abode  of  men 
on  earth,  cannot  be  compared  with  that  world,  as  regards  the 
multitude  of  the  human  race  ;  so  that  when  man  passes  from 
the  natural  world  into  the  spiritual,  it  is  like  going  from  a 
village  into  a  mighty  city.    That  neither  can  the  natural  world 
be  compared  with  the  spiritual  world  in  kind,  may  appear  from 
this,  that  not  only  have  all  the  things  which  are  in  the  natural 
world  an  existence  there,  but  innumerable  others  besides,  which 
never  were  seen  in  this  world,  nor  can  be  presented  to  the  sight, 
for  spiritual  things  are  there  effigied  by  natural-seeming  appear 
ances  which  fully  represent  them,  each  several  thing  with  an 
infinite  variety  ;  for  the  spiritual  so  far  exceeds  the  natural  in 
excellence,  that  the  things  are  few  which  can  be  produced  to 
the    natural   sense  ;  the  natural  sense  not  receiving  one,  for 
thousands  which  the  spiritual  mind  receives  ;  and  all  things 
which  belong  to  the  spiritual  mind,  are  presented,  even  in  forms 
to  the  sight  of  spirits,  and  this  is  the  reason  why  it  is  impossible 
to  describe  what  the  spiritual  world  is,  as  regards  its  own  rnag- 


BABYLON    WHICH    HAS    BEEN    DESTROYED.  27,    28 

niticentand  stupendous  things.  These  moreover  increase  in  pro 
portion  to  the  multiplication  of  the  human  race  in  the  heavens, 
for  all  things  are  there  presented  in  forms  which  correspond 
to  the  state  of  each  spirit  as  to  love  and  faith,  and  thence  as  to 
wisdom  and  intelligence ;  and  thus  with  a  variety  which  in 
creases  continually,  as  the  multitude  increases  ;  whence  it  has 
been  said  by  those  who  were  elevated  into  heaven,  that  they  saw 
and  heard  things  there,  which  no  eye  has  ever  seen,  and  no  ear 
Las  ever  heard.  From  these  observations  it  may  appear,  that 
the  spiritual  world  is  such,  that  the  natural  world  cannot  be 
compared  with  it.  Moreover,  what  it  is,  may  be  seen  in  the 
work  on  HEAVEN  AND  HELL,  where  it  treats  of  the  two  king 
doms  of  heaven,  n.  20  to  28.  Of  the  societies  of  heaven,  n. 
41  to  50.  Of  representatives  and  appearances  in  heaven,  n. 
170  to  176.  Of  the  wisdom  of  the  angels  of  heaven,  n.  265 
to  275.  The  things  there  described  however  are  very  few. 


THAT  THE  LAST  JUDGMENT  MUST  .BE  WHERE  ALL  ARE  TOGETHER, 
AND  THEREFORE  IN  THE  SPIRITUAL  WORLD,  AND  NOT  UPON 
EARTH. 

28.  CONCERNING  the  last  judgment,  it  is  believed  that  the  Lord 
will  then  appear  in  the  clouds  of  heaven  with  the  angels  in 
glory,  and  awaken  from  the  sepulchres  all  who  have  ever  lived 
since  the  beginning  of  creation,  clothing  their  souls  with  bodies; 
and  when  they  are  thus  summoned  together,  that  He  will 
judge  them,  those  who  have  done  well,  to  eternal  life  or  hea 
ven,  those  who  have  done  ill,  to  eternal  death  or  hell.  The 
churches  derive  this  belief  from  the  sense  of  the  letter  of  the 
Word,  nor  could  it  be  removed,  so  long  as  men  did  riot  know 
that  there  is  a  spiritual  sense  within  every  thing  which  is  related 
in  the  literal  sense  of  the  Word,  and  that  that  sense  is  the 
Essential  Word,  to  which  the  sense  of  the  letter  serves  for  a 
foundation  and  a  basis,  and  that  without  such  a  letter  as  it  has, 
the  Word  could  riot  have  been  Divine,  or  have  served  in  heaven, 
as  in  the  world,  for  the  doctrine  of  life  and  faith,  arid  for 
conjunction.  He  therefore  who  is  acquainted  with  the  spi 
ritual  things,  to  which  the  natural  expressions  of  the  Word 
correspond,  has  the  power  of  knowing  that  by  the  Lord's 
advent  iri  the  clouds  of  heaven,  is  not  to  be  understood  that 
He  will  thus  appear,  but  that  He  will  appear  in  the  Word; 
for  the  Lord  is  the  Word,  because  He  is  the  Divine  Truth , 
the  clouds  of  heaven  in  which  He  is  to  come,  are  the  sense  of 
the  letter  of  the  Word,  and  the  Glory  is  its  spiritual  sense; 
the  angels  are  tlie  heaven,  from  which  He  will  appear,  and 

M3 


28 30        OF  THE  LAST  JUDGMENT,  AND  THE 

moreover  they  are  the  Lord  as  to  Divine  Truths.1  Hence  the 
meaning  of  these  words  is  now  evident,  namely,  that  when  the 
end  of  the  church  is,  the  Lord  will  reveal  the  spirit  a  al  sense 
of  the  Word,  and  thus  the  Divine  Truth,  such  as  It  is  in  Itself; 
therefore  that  this  is  the  sign  that  the  last  judgment  is  at  hand. 
That  there  is  a  spiritual  sense  within  each  thing  and  expression 
in  the  Word,  and  what  it  is,  may  be  seen  in  the  ARCANA  COE- 
LESTIA,  in  which  all  the  contents  of  Genesis  and  Exodus  are 
explained  according  to  that  sense  ;  and  a  collection  of  passages 
extracted  from  it,  on  the  Word  and  its  spiritual  sense,  may  be 
seen  in  the  little  work,  ON  THE  WHITE  HORSE,  MENTIONED  IN  THE 
APOCALYPSE. 

29.  That  the  last  judgment  must  be  in  the  spiritual  world,  and 
not  in  the  natural  world,  or  on  the  earth,  is  evident  from  the  two 
preceding  articles,  and  will  be  seen  further  in  what  is  to  follow. 
In  the  previous  articles  it  has  been  shown,  that  heaven  and  hell 
are  from  mankind,  and  that  all  who  were  ever  born  men  since 
the  beginning  of  creation,  and  are  deceased,  are  either  in  heaven 
or  in  hell,  and  that  therefore  they  are  all  assembled  in  the  spi 
ritual  world  [ibi] :  but  in  the  articles  which  follow  it  comes  tc 
be  shown  that  the  last  judgment  has  already  been  accomplished. 

30.  And  moreover,  no  one  is  judged  from  the  natural  man, 
or  therefore  during  the  life  in  the  natural  world,  for  man  is 
then  in  a  natural  body :  but  every  one  is  judged  in  the  spiritual 
man,  and  therefore  when  he  comes  into  the  spiritual  world,  for 
man  is  then  in  a  spiritual  body.    It  is  the  spiritual  in  man  which 
is  judged,  but  not  the  natural,  for  no  blame  or  criminality 
can  be  imputed  to  it,  since  it  does  not  live  of  itself,  but  is  only 
the  servant,  and  passive  instrument  of  the  spiritual  man.    [See 
n.  24.]     Hence  also  it  is,  that  judgment  is  effected  upon  men 
when  they  have  put  off  their  natural,  and  put  on  their  spiritual 
bodies.     In  the  spiritual  body  moreover,  man  appears  such  as 
he  is  with  respect  to  love  and  faith,  for  every  one  in  the  spi 
ritual  world  is  the  effigy  of  his  own  love,  not  only  as  regards 
the  face  and  the  body,  out  even  as  regards  the  speech  and  the 
actions.     [See  the  work  on  HEAVEN  AND  HELL,  n.  481.]     Hence 

l  From  the  ARCANA  CCELESTIA.  That  the  Lord  is  the  Word,  because  He  is  the 
Divine  Truth  in  heaven,  n.  2533,, 28 18,  2859,  2894,  3393,  3712.  That  the  Lord  is 
the  Word,  also  because  it  is  from  Him,  and  treats  of  Him,  n.  2859  ;  and  because  it 
treats  of  the  Lord  alone,  and  primarily  of  the  Glorification  of  His  Human  in  its 
inmost  sense,  so  that  the  Lord  Himself  is  in  it,  n.  1873,  9357.  That  the  coming  of 
the  Lord  is  His  Presence  in  the  Word,  and  revelation,  u.  3900,  4060.  That  clouds 
in  the  Word  signify  the  Word  in  the  letter,  or  in  its  literal  sense,  n.  4060,  4391, 
5922,  6343,  6752,  8106,  8781,  9430,  10,551,  10,574.  That  Glory  in  the  Word  sig 
nifies  Divine  Truth,  such  as  it  is  in  heaven,  and  such  as  it  is  in  the  spiritual  sense, 
n.  4809,  5292,  8267,  8427.  9429,  10,574.  That  angels  in  the  Word  signify  Divine 
Truths  from  the  Lord,  since  angels  are  receptions  of  them,  and  do  not  speak  them 
from  themselves,  but  from  the  Lord,  n.  1925,  2821,  3039,  4085,  4295,  4402,  6280 
8192,  8301.  That  trumpets  or  cornets,  which  the  angels  then  have,  signify  Diviut 
Truths  in  heaven  and  revealed  from  heaven,  n.  8815,  8823,  8915. 

444 


BABYLON   WHICH    HAS   BEEN   DESTROYED.  30 32 

It  is,  that  the  true  qualities  of  all  are  known,  and  their  instanta 
neous  separation  effected,  whenever  the  Lord  pleases.  From 
what  has  been  said  it.  is  plain,  that  judgment  is  effected  in  the 
spiritual  world,  but  not  in  the  natural  world,  or  on  the  earth. 

31.  That  the  natural   life  in  man  has  no  efficiency,  but  his 
spiritual  life  in  the  natural,  since  what  is  natural,  of  itself  is  void 
of  life  ;  and  that  the  life  which  appears  in  it,  is  from  the  life  of 
the  spiritual  man,  and  that  therefore  it  is  the  spiritual  man  who 
is  judged  ;  and  moreover  that  being  judged  according  to  deeds, 
means  that  man's  spiritual  is  judged,   may   be   seen  in   the 
work   on   HEAVEN   AND   HELL,   in    the   article   headed,   That 
man  after  death  is  such  as  his  life  in  the  world  has  been,  n. 
470  to  484. 

32.  I  am  here  desirous  of  adducing  a  certain  heavenly  ar 
canum,  which  is  indeed  mentioned  in  the  work  on  HEAVEN  AND 
HELL,  but  has  never  yet  been  described.    Every  one  after  death 
is  bound  to  some  society,  even  when  first  he  comes  into  the 
spiritual  world,  [see  that  work,  n.  427  to  497],  but  a  spirit  in  his 
first  state*  is  ignorant  of  it,  for  he  is  then  in  externals  and  not 
yet  in  internals.     When  he  is  in  this  state,  he  goes  hither  and 
thither,  wherever  the  desires  of  his  animus  impel  him,  but  still 
actually,  he  is  where  his  love  is,  that  is,  in  a  society  composed 
of  those  who  are  in  a  love  like  his  own.     When   a  spirit  is  in 
such  a  state  he  then  appears  in  many  other  places,  in  all  of 
them  also  present  as  it  were  with  the  body,  but  this  is  only 
an  appearance  ;  wherefore  as  soon  as  he  is  led  (perducitur)  by 
the  Lord  into  his  own  ruling  love,  he  vanishes  instantly  from 
the  eyes  of  others,   and  is  among  his  own,  in  the  society  to 
which  he  was  bound.     This  peculiarity  exists  in  the  spiritua.1 
world,  and  is  a  wonder  to  those  who  are  ignorant  of  its  cause. 
Hence  it  is  then,  that  as  soon  as  ever  spirits  are  congregated 
together,  and  separated,  they  are  also  judged,  and  every  one  is 
presently  in  his  own  place,  the  good  in  heaven,  and  in  a  society 
there  among  their  own,  and  the  wicked  in  hell,  and  in  a  society- 
there  among  their  own.     From  these  things  it  is  moreover  evi 
dent,  that  the  last  judgment  can  exist  nowhere  but  in  the  spi 
ritual  world,  both  because  every  one  there  is  in  the  likeness  of 
his  own  life,  and  because  he  is  with  those  who  are   in  similar 
life,  and  is  thus  in  society  with  his  own.     But  in  the  natural 
world  it  is  not  so  ;  the  good  and  the  evil  may  dwell  together 
there,  the  one  ignorant  of  what  the  other  is,  and  the  life's  love 
of  each  producing  no  separation  between  them.     Indeed  it  is 
impossible  for  any  one  in   the  natural  body,  to  be   either  in 
heaven  or  in  hell ;  wherefore  in  order  that  man  may  go  to  one 
of  them,  it  is  necessary  that  he  put  off  the  natural,   and  be 
judged  in  the  spiritual  body.     Hence  it  is,  as  was  said  above, 
that  the  spiritual  man  is  judged,  and  not  the  natural. 


33 35  OF  THE   LAST   JUDGMENT,    AND   THE 

THAT  THE  LAST  JUDGMENT  EXISTS,  WHEN  THE  END  OF  THE 
CHURCH  IS  :  AND  THAT  THE  END  OF  THE  CHURCH  IS,  WHEN 
FAITH  IS  NOT,  BECAUSE  CHARITY  IS  NOT. 

33.  THERE  are  many  reasons  why  the  last  judgment  exists, 
when  the  end  of  the  church  is  ;  the  principal  is,  that  then, 
the  equilibrium  between  heaven  and  hell,  and  man's  essential 
liberty  along  with  it,  begin  to  perish ;  and  when  man's  liberty 
perishes,  he  can  no  longer  be  saved,  for  he  cannot  then  be  led 
to  heaven  in  freedom,  but  is  hurried  into  hell  apart  from  free 
dom  ;  for  no  man  can  be  reformed  without  free-will,   and   all 
man's  free-will  is  the  result  of  the  equilibrium  between  heaven 
and  hell.     That  it  is  so,  may  appear  from  two  articles  in   the 
work  on  HEAVEN  AND  HELL,  where  it  treats,  Of  the  equilibrium 
between  heaven  and  hell,  n.  589  to  596  :  and  shows,  That  man 
is  in  freedom  by  means  of  that  equilibrium  ;  n.  597  to  603  ;  and 
further,  That  no  man  can  be  reformed  except  in.  freedom. 

34.  That  the  equilibrium  between  heaven  and  hell  begins  to 
perish  at  the  end  of  the  church,  may  appear  from  this,  that 
heaven  and  hell  are  from  mankind,  [as  shown  above  in  its  pro 
per  article],  and  that  when  many  go  to  hell,  and  few  to  hea 
ven,  evil  on  the  one  part,  increases  over  good  on  the  other  ;  for 
evil  increases  in  proportion  as  hell  increases,  and  all  evil  is 
derived  to  man  from  hell,  and  all  good  from  heaven.  Now  since 
evil  increases  over  good  at  the  end  of  the  church,  all  are  then 
judged  by  the  Lord,  the  evil  are  separated  from  the  good,  all 
things  are  reduced  into  order,  and  a  new  heaven  is  established, 
with  a  new  church  upon  earth,  and  thus  the  equilibrium  is 
restored.     It  is  this  then  which  is  called  the  last  judgment,  of 
wnich  more  will  be  said  in  the  following  articles. 

35.  It  is  known  from  the  Word,  that  the  end  of  the  church 
is,  when  faith  no  longer  exists  within  it,  but  it  is  not  yet  known, 
that  faith  is  not,  if  charity  is  not ;  therefore  something  shall 
now  be  said  upon  this  subject.     It  is  foreshown  by  the  Lord 
that  there  is  no  faith  at  the  end  of  the  church,  "  When  the  Son 
of  Man  comes  shall  He  find  faith  upon  the  earth"  Luke  xviii. 
8  ;  and,  moreover,  that  there  is  no  charity  then,  "In  the  con 
summation  of  the  age  iniquity  will  be  multiplied,  the  charity 
of  many  will  grow  cold,  and  this  gospel  will  be  preached  in  all 
the  world,  and  then  shall  the  end  come"  Matthew  xxiv.  12,  14. 
The  consummation  of  the  age  is  the  last  time  of  the  church  : 
the  state  of  the  church  successively*  decreasing  in  regard  to  love 
and  faith,  is  described  by  the  Lord  in  this  chapter,  but  it  is 
described  by  mere  correspondences,  and  therefore  the  things 
therein  predicted  by  the  Lord  cannot  be  understood,  without  a 
knowledge  of  the  conespondent  spiritual  sense  in  each  expres 
sion  ;  on  which  account  it  has  been  granted  me  by  the  Lord  to 
explain  in  the  Arcana  Coelestia  the  whole  of  that  chapter  and  a 

446 


BABYLON   WHICH   HAS    BEEN   DESTROYED.  35,    36 

part  of  the  next,  both  of  them  treating  of  the  consummation  of 
the  age,  of  His  advent,  of  the  successive  vastation  of  the  church, 
and  of  the  last  judgment.  See  the  ARCANA  CCELESTIA,  n.  3353 
to  3356,  3486  to  3489,  3650  to  3655,  3751  to  3759,  3897  to 
3901,  4056  to  4060,  4229  to  4231,  4332  to  4335,  4422  to  4424, 
4635  to  4638,  4661  to  4664,  4807  to  4810,  4954  to  4959,  5063 
to  5071. 

36.  Something  shall  now  be  said  on  this  point,  that  there  is 
no  faith,  if  there  is  no  charity.  It  is  supposed  that  faith  exists, 
so  long  as  the  doctrinals  of  the  church .  are  believed ;  or  that 
they  who  believe,  have  faith  ;  and  yet  mere  believing  is  not 
faith,  but  willing  and  doing  what  is'believed,  is  faith.  When 
the  doctrinals  of  the  church  are  merely  believed,  they  are  not 
injnan's  life,  but  only  in  his  memory,  and  thence  in  the  thought 
of  his  outer  man  ;  nor  do  they  enter  into  his  life,  before  th<*y 
enter  into  his  will,  and  thence  into  his  actions :  then  for  the 
h'rst  time  does  faith  exist  in  man's  spirit ;  for  man's  spirit,  the 
life  of  which  is  his  essential  life,  is  formed  from  his  will,  and 
from  so  much  of  his  thought  as  proceeds  from  his  will ;  the 
memory  of  man,  and  the  thought  derived  from  it,  being  only  the 
court-yard,  by  which  introduction  is  effected.  Whether  you  say 
the  will,  or  the  love,  it  is  the  same,  since  every  one  wills  what 
he  loves,  and  loves  what  he  wills,  and  the  will  is  the  receptacle 
of  love,  and  the  intellect,  whose  province  it  is  to  think,  is  the 
receptacle  of  faith.  A  man  may  know,  think,  and  understand 
many  things,  but  those  which  do  not  accord  with  his  will  or 
love,  he  rejects  from  him  when  he  is  left  to  himself,  to  medi 
tate  from  his  own  will  or  love,  and  therefore  he  also  rejects  them 
after  the  life  of  the  body,  when  he  lives  in  the  spirit ;  for  that 
alone  remains  in1  man's  spirit  which  has  entered  into  his  will  or 
love,  [as  was  said  above] ;  other  things  after  death  being  viewed 
as  foreign,  which  he  turns  out  of  doors,  and  regards  with  aver 
sion,  because  they  are  not  properties  of  his  love.  But  it  is 
another  thing  when  man  not  merely  believes  those  doctrinals  of 
the  church  which  are  derived  from  the  Word,  but  wills  them, 
and  does  them  too ;  then  faith  is  effected  (tit) :  for  faith  is  the 
affection  of  truth  from  the  act  of  willing  truth,  because  it  is 
truth ;  the  act  of  willing  truth  for  its  own  sake  being  the  spi 
ritual  essence  of  a  man,  and  divested  of  the  natural,  which 
consists  in  willing  truth,  not  for  truth's  sake,  but  for  the  sake 
of  self-glory,  fame  and  gain.  Truth  regarded  apart  from  such 
things  is  spiritual,  because  in  its  own  essence,  it  is  Divine; 
wherefore,  to  will  truth  because  it  is  truth,  is  also  to  acknow 
ledge,  and  to  love  the  Divine.  These  two  are  perfectly  conjoined, 
and  moreover  are  regarded  as  one  in  heaven,  for  that  the  Di 
vine  which  proceeds  from  the  Lord  in  heaven  is  Divine  Truth, 
may  be  seen  in  the  work  on  HEAVEN  AND  HELL  ;  n.  128  to  132  : 
and  they  are  angels  in  the  heavens,  who  receive  it.  and  make  it 

447 


87,  38         OF  THE  LAST  JUDGMENT,  AND  THE 

constituent  of  their  lives.  These  things  are  said,  in  order  that 
it  may  be  known,  that  faith  does  not  consist  in  bare  believing, 
but  in  willing  and  in  doing,  and  that  therefore  there  is  no  faith 
if  there  is  no  charity.  Charity  or  love  is  to  will  and  to  do. 

37.  That  within  the  church  at  this  day,  faith  is  so  rare, 
that  it  can  scarcely  be  said  to  exist  at  all,  was  made  evident, 
from  many  of  the  learned   and   many  of  the  simple,  whose 
spirits  were  explored  after  death,  as  to  what  their  faith  had 
been  in  the  world,  and  it  was  found,  that  every  one  of  them 
supposed  faith  to  be  bare  believing,  and  persuaded  themselves 
that  it  was  so  ;  and  that  the  more  learned  of  them  placed  it 
entirely  in  believing,  with  trust  or  confidence,  that  they  are 
saved  by  the  Lord's  passion,  and  His  intercession,  and  that 
hardly  one  among  them  knew  that  there  is  no  faith,  if  there  is 
no  charity,  or  love ;  nay,  that  they  did  not  know  what  charity 
to  the  neighbor  is,  nor  the  difference  between  thinking  and 
willing.  For  the  most  part  they  turned  their  backs  ubon  charity, 
saying  that  charity  does  nothing,  but  that  faith  is  alone  effective. 
When  it  was  replied  to  them,  that  charity  and  faith  are  one,  as 
the  will  and  the  intellect  are  one,  and  that  charity  has  its  seat 
in  the  will,  and  faith  in  the  intellect,  and  that  to  separate  the 
one  from  the  other,  is,  as  it  were,  to  separate  the  will  from  the 
intellect,  this  they  did  not  understand  :  whence  it  was  made 
evident   to  me  that  scarcely  any  faith  exists  at   the   present 
day.    This  also  was  shown  them  to  the  life  :  they  who  were  in 
the  persuasion  that  they  had  faith,  were  led  to  an  angelic  so 
ciety,  where  genuine  faith  existed,  and  when  they  were  made 
to  communicate  with  it,  they  clearly  perceived  that  they  had 
no  faith,  which  afterwards  moreover,  they  confessed  in  the  pre 
sence  of  many.     The  same  thing  was  also  made  apparent  by 
other  means  to  those  who  had  made  a  profession  of  faith,  and 
had  thought  they  believed,  without  having  lived  the  life  of 
faith,  which  is  charity;  and  they  all  confessed  that  they  had 
no  faith,  because  they  had  nothing  of  it  in  the  life  of  their 
spirits,  but  only  in  some  thought  extrinsic  to  it,  whilst  they 
lived  in  the  natural  world. 

38.  Such  is  the  state  of  the  church  at  this  day,  namely,  that 
in  it  there  is  no  faith  because  there  is  no  charity  ;  and  where 
there  is  no  charity,  there  is  no  spiritual  good,  for  that  good 
exists  from  charity  alone.     It  was  declared  from  heaven  that 
there  is  still  good  with  some,  but  that  it  cannot  be  called  spi 
ritual,  but  natural  good,  because  Essential  Divine  Truths  are 
in  obscurity,  and  Divine  Truths  introduce  to  charity,  for  they 
teach  it,  and  regard  it  as  their  end  and  aim ;  whence  no  other 
charity  can  exist  than  such  as  accords  with  the  truths  which 
form  it.     The  Divine  Truths  from  which  the  doctrines  of  the 
churches  are  derived,  respect  fait  1 1  alone,  on  which  account 
they  are  called  the  doctrines  of  faith,  and  have  no  respect  to 

448 


BABYLON   WHICH    HAS    BEEN    DESTKOYEP.  38.  39 

life ;  but  truths  which  regard  faith  alone  and  not  life,  cannot 
make  man  spiritual,  for  so  long  as  they  are  external  to  the  life 
they  are  only  natural,  being  merely  known  and  thought  of 
like  common  things:  hence  it  is  that  spiritual  good  is  not  given 
at  the  present  day,  but  only  natural  good  with  some.  More 
over  every  church  at  the'  commencement  is  spiritual,  for  it 
begins  from  charity,  but  in  the  course  of  time  it  turns  aside 
from  charity  to  faith,  and  then  from  being  an  internal  church 
it  becomes  an  external  one,  and  when  it  becomes  external  its 
end  is,  since  it  then  places  every  thing  in  knowledge,  and  little 
or  nothing  in  life.  Thus  also  in  proportion  as  man  from  being 
internal  becomes, external,  spiritual  light  is  darkened  within 
him,  until  he  no  longer  sees  Divine  Truth  from  Truth  Itself, 
that  is  from  the  light  of  heaven,  for  Divine  Truth  is  the  light 
of  heaven,  but  only  from  natural  light,  which  is  of  such  a 
nature,  that  when  it  is  alone,  and  not  illustrated  by  spiritual 
light,  it  sees  Divine  Truth  as  it  were  in  night,  and  recognizes 
it  as  truth  for  no  other  reason,  than  that  it  is  so  called  by  the 
heads,  and  received  as  such  by  the  commonality  of  the  church. 
Hence  it  is,  that  the  intellectual  faculty  of  persons  in  this  state 
cannot  be  illustrated  by  the  Lord,  for  in  as  far  as  natural  light 
shines  in  the  intellectnaiytfcw^,  in  so  far  is  spiritual  light  ob 
scured  ;  (natural  light  shines  in  the  intellectual  faculty,  when 
the  mundane,  the  corporeal,  and  the  earthly,  are  loved  in  pre 
ference  to  the  spiritual,  the  celestial,  and  the  Divine,) ;  in  so  far 
also  is  man  external. 

39.  But  since  it  is  not  known  in  the  Christian  world  that 
there  is  no  faith  if  there  is  no  charity,  nor  what  charity  to  the 
neighbor  is,  nor  even  that  the  will  constitutes  the  real  [ipsum] 
man,  and  the  thought  only  in  as  far  as  it  proceeds  from  the 
will,  therefore,  in  order  that  these  subjects  may  come  into  the 
light  of  the  intellect,  I  am  desirous  of  adjoining  a  collection 
of  passages  concerning  them  from  the  Arcana  Coalestia,  which 
may  serve  for  illustration. 


EXTRACTS  FROM  THE  ARCANA  CCELESTIA. 

OF  FAITH.  That  they  who  know  not  that  all  things  in  the 
universe  refer  themselves  to  TKUTH  and  GOOD,  and  to  the  con 
junction  of  both,  in  order  to  the  production  of  anything,  know 
.iot  that  all  things  of  the  church  refer  themselves  to  FAITH  and 
LOVE,  and  to  the  conjunction  of  both,  n.  7752  to  7702,  9186, 
9224.  That  all  things  in  the  universe  refer  themselves  to  truth 
and  good,  and  to  their  conjunction,  n.  2451,  3166,  4390,  4409, 
5232,  7256,  10,122,  10,555*.  That  truths  belong  to  faith,  and 
goods  to  love,  n.  4353,  4997,  7178,  10,367. 

f  29  ]  449 


39  OF  THE  LAST  JUDGMENT,  AND  THE 

That  they  who  know  not  that  the  whole,  and  all  the  parts  in 
.man,  have  relation  to  the  INTELLECT  and  the  WILL,  and  to  the 
conjunction  of  both,  in  order  that  man  may  be  man,  also  know 
not  that  all  things  of  the  church  have  relation  to  FAITH  and 
LOVE,  and  to  their  conjunction,  in  order  that  the  church  may 
be  in  man,  n.  2231,  7752,  7753,  7754,  9224,  9995,  10,122.  That 
man  has  two  faculties,  one  of  which  is  called  the  intellect,  and 
the  other  the  will,  u.  641,  803,  3623,  3939.  That  the  intellect 
is  dedicated  to  the  reception  of  truths,  or  of  those  things  which 
belong  to  faith  ;  and  the  will  to  the  reception  of  goods,  or  of 
those  things  which  belong  to  love,  n.  9300,  9930, 10,064.  That 
hence  it  follows,  that  love  or  charity  makes  the  church,  and  not 
faith  alone,  or  faith  separated  from  love  of  charity,  n.  890,  916, 
1798,  1799,  1834,  1844,  4766,  5826. 

That  faith  separated  from  charity  is  no  faith,  n.  654,  724, 
1162,  1176,  2049,  2116,  2340,  2349,  2419,  3849,  3868,  6348, 
7039,  7842,  9782.  That  such  faith  perishes  in  another  life,  n. 
2228,  5820.  That  doctrinals  concerning  faith  alone,  destroy 
charity,  n.  6353,  8094.  That  they  who  separate  faith  from 
charity  are  represented  in  the  Word  by  Cain,  by  Ham,  by  Reu 
ben,  by  the  hrst-born  of  the  Egyptians,  and  by  the  Philistines, 
.n.  3325,  7097,  7317,  8093.  That  in  as  far  as  charity  departs,  in 
so  far  prevails  a  religion  respecting  faith  alone,  n.  2231.  Tnat 
the  church  in  process  of  time  turns  aside  from  charity  to  faith, 
and  at  length  to  faith  alone,  n.  4683,  8094.  That  in  the  last 
time  of  the  church  there  is  no  faith,  because  there  is  no  charity, 
n,  1843,  3489,  4649.  That  they  who  make  faith  alone  sal  vine, 
excuse  a  life  of  evil ;  and  that  they  who  are  in  a  life  of  evil, 
have  no  faith,  because  they  have  no  charity,  n.  3865,  7766, 
7778,  7790,  7950,  8094.  That  they  are  inwardly  in  the  falses 
of  their  own  evil,  although  they  are  not  aware  of  it,  n.  7790, 
7950.  That  therefore  good  cannot  be  conjoined  to  them,  n. 
8981,  8983.  That  also  in  another  life  they  are  opposed  to  good, 
and  to  those  who  are  in  good,  n.  7097,  7127,  7317,  7502, 
7945,  8096,  8313.  That  the  simple  in  heart  know  better  than 
the  learned  what  the  good  of  life  is,  and  thus  what  charity  is, 
but  not  what  separated  faith  is,  ri.  4741,  4754. 

That  good  is  the  esse,  and  truth  the  existere  derived  from 
it,  and  that  thus  the  truth  of  faith  has  its  own  esse  of  life 
from  the  good  of  charity,  n.  3049,  3180,  4574,  5002,  9144. 
Hence,  that  the  truth  of  faith  lives  from  the  good  of  charity, 
or  that  charity  is  the  life  of  faith,  n.  1589,  1947,  1997,  2579, 
4070,  4096,  4097,  4736,  4757,  4884,  5147,  5928,  9154,  9667, 
9841,  10,729.  That  faith  is  not  alive  in  man,  when  he  only 
knows  and  thinks  over  the  things  of  faith,  but  when  he  wills 
them,  and  from  the  act  of  willing,  does  them,  n.  9224.  That 
the  conjunction  of  the  Lord  with  man  is  not  by  faith,  but  by 
the  life  of  faith,  which  is  charity,  n.  9380,  10,143,  10,153, 


BABYLON   WHICH    HAS   BEEN    DESTROYED.  39 

10,578,  10,645,  10,648.  That  worship  from  the  good  of  charity 
is  true*  worship,  but  worship  from  the  truth  of  faith,  without 
the  good  of  charity,  is  merely  an  external  act,  n.  7724. 

That  faith  alone,  or  faith  separated  from  charity,  is  as  the 
light  of  winter,  in  which  all  terrestrial  growths  are  topid,  and 
nothing  is  produced ;  but  that  faith  in  union  with  charity  is 
as  the  light  of  spring  and  of  summer,  in  which  they  all  bloom 
and  are  made  productive,  n.  2231,  3146,  3412,  3413.  That 
the  wintry  light,  which  is  that  of  separated  faith,  in  another 
life  is  turned  into  dense  darkness,  when  the  light  of  heaven 
inflows  ;  and  that  they  who  are  in  that  faith,  are  then  overtaken 
by  blindness  and  stupidity,  n.  3412,  3413.  That  they  who 
separate  faith  from  charity,  are  in  darkness,  and  thus  in  igno 
rance  of  truth,  and  thence  in  falses,  for  falses  are  darkness, 
n.  9186.  That  they  cast  themselves  into  falses,  and  thence  into 
evils,  n.  3325,  8094.  The  errors  and  falses  into  which  thev 
cast  themselves,  n.  4721,  4730,  4776,  4783,  4925,  7779,  8313, 
8765,  9224.  That  the  Word  is  closed  against  them,  n.  3773, 
4783,  8780.  That  they  do  not  see  and  attend  to  all  the  things 
which  the  Lord  so  often  spake  concerning  love  and  charity, 
which  see,  n.  1017,  3416.  That  they  neither  know  what  good 
is,  what  heavenly  love  is,  nor  what  charity  is,  n.  2507,  3603, 
4136,  9995.  ^ 

That  charity  makes  the  church,  and  not  faith  separated  from 
charity,  n.  809,  916,  1798,  1799,  1834,  1844.  How  much  of 
good  would  exist  in  the  church,  if  charity  were  regarded  as 
primary,  n.  6269,  6272.  That  the  church  would  be  one,  and 
not  divided  into  many,  if  charity  were  its  essential ;  and  that 
then  it  would  be  unimportant  if  men  did  differ  on  the  doc 
trines  of  faith  and  the  rites  of  external  worship,  n.  1285,  1316, 
2385,  2853,  2982,  3267,  3445,  3451,  3452.  That  all  in  heaven 
are  regarded  from  charity,  and  none  from  faith  without  it,  n. 
1258,  1394,  2364,  4802, 

That  the  twelve  disciples  of  the  Lord  represented  the  church, 
as  to  the  all  of  faith  and  charity,  in  one  complex,  as  in  like 
manner  did  the  twelve  tribes  of  Israel,  n.  2129,  3354,  3488, 
3858,  6397.  That  Peter,  James  and  John,  represented  faith, 
charity,  and  the  goods  of  charity,  in  their  order,  n.  3750. 
That  Peter  represented  faith,  n.  4738,  6000,  6073,  6344, 10,087, 
10,580.  Arid  John  the  goods  of  charity  ;  Pref.  to  c.  xviii.  and 
xxii.  of  Genesis.  That  in  the  last  times,  there  would  be  no 
faith  in  the  Lord,  because  no  charity,  was  represented  by 
Peter's  denying  the  Lord  three  times,  before  the  cock  crew 
thrice;  for  Peter  there  in  a  representative  sense  is  faith,  n. 
6000,  6073.  The  cock-crowing,  as  well  as  twilight,  signifies  in 
the  Word  the  last  time  of  the  church,  n.  10,134.  And  that 
three,  or  thrice,  signify  completion  to  the  end,  n.  2788,  4495, 
,  5198,  10,127.  The  like  is  signified  by  what  the  Lord 

451 


39  OF  THE  LAST  JUDGMENT,  AND  THE 

said  to  Peter,  when  Peter  saw  John  following  the  Lord ;  ^  What 
is  it  to  thee,  Peter  f  Do  thou  follow  Me,  John  ;"  for  Peter 
said  of  John,  "  What  is  he?"  John  xxi.  21,  22,  n.  10,087. 
That  John  rested  on  the  breast  of  the  Lord,  because  he  repre 
sented  the  goods  of  charity,  n.  3934,  10,081.  That  all  the 
names  of  persons  and  places  in  the  Word  signify  things  ab 
stracted  from  them,  n.  768,  1888,  4310,  4442,  10,329. 

OF  CHARITY.  That  heaven  is  distinguished  into  two  king 
doms,  one  of  which  is  called  the  celestial  kingdom,  and  the 
other  the  spiritual  ;  love  in  the  celestial  kingdom  is  love  to  the 
Lord,  and  is  called  celestial  love  ;  and  love  in  the  spiritual 
kingdom  is  charity  towards  the  neighbor,  and  is  called  spi 
ritual  love,  n.  3325,  3653,  7257,  9002,  9833,  9961.  That  hea 
ven  is  distinguished  into  those  t?/o  kingdoms,  may  be  seen  in 
the  work  on  HEAVEN  AND  HELL,  n.  20  to  28.  And  that  the 
Divine  of  the  Lord  in  the  heavens  is  love  to  Him,  and  charity 
towards  the  neighbor,  n.  13  to  19,  in  the  same  work. 

That  it  is  not  known  what  good  and  truth  are,  unless  it  be 
known  what  love  to  the  Lord  and  charity  to  the  neighbor  are, 
because  all  good  is  of  love  and  charity,  and  all  truth  is  of  good, 
n.  7255,  7366.  That  to  know  truths,  to  will  truths,  -and  to  be 
affected  by  truths  for  truth's  sake,  that  is,  because  they  are 
truths,  is  charity,  n.  3876,  3877.  That  charity  consists  in  an 
internal  affection  of  doing  truth,  and  not  in  an  external  affec 
tion  without  it,  n.  2430,  2442,  3776,  4899,  4956,  8033.  That 
therefore  charity  consists  in  performing  uses  for  the  sake  of  uses, 
and  that  its  kind  is  according  to  the  uses,  n.  7038,  8253.  That 
charity  is  man's  spiritual  life,  n.  7081.  That  the  whole  Word 
is  the  doctrine  of  love  and  charity,  n.  6632,  7262.  That  men 
at  this  day  do  not  know  what  charity  is,  n.  2417,  3398,  4776, 
6632.  That  still  it  may  be  known  from  the  light  of  reason, 
that  love  and  charity  constitute  man,  n.  3957,  6273.  Also 
that  good  and  truth  accord,  that  the  one  belongs  to  the  other ; 
therefore  that  charity  and  faith  do  the  like,  n.  7627. 

That  in  the  supreme  sense  the  Lord  is  the  Neighbor,  be 
cause  He  is  to  be  loved  above  all  things  ;  hence  that  every  thing 
proceeding  from  Him,  which  contains  Him  (quod  ab  Ipso  est 
in  quo  Ipse)  is  the  neighbor  ;  therefore  that  good  and  truth  are, 
n.  2425,  3419,  6706,  6819,  6823,  8124.  That  the  distinction 
of  neighbor  is  according  to  the  kind  of  good  ;  thus  according 
to  the  Presence  of  the  Lord,  n.  6707,  6708,  6709,  6710.  That 
every  man,  and  every  society,  also  our  country,  and  the 
church,  and  in  a  universal  sense  the  kingdom  of  the  Lord, 
are  the  neighbor ;  and  that  to  do  well  by  them,  from  the 
good  of  love,  according  to  their  several  states,  is  to  love  the 
neighbor ;  thus  that  the  neighbor  is  that  good  of  theirs, 
which  we  ought  to  consul^  n.  6818  to  6824,  8123.  That  civil 
good,  which  is  justice,  and  moral  good,  which  is  the  good  of 
452 


BABYLON    WHICH    HAS    BEEN    DESTROYED.  39 

life   in  society,  are  also  the  neighbor,  n.   2915,   4730,    8120, 

8121,  8122.     That  to  love  the  neighbor  is  not  to  love  the  per 
son,   but  that  in  him  which  makes  him    the    neighbor,  that 
is,  good  and  truth,  n.  5025,  10,336.     That  they  who  love  the 
person,  and  not  that  which  makes  the  neighbor  in   him,   love 
evil  as  well  as  good,  n.  3820.     And  that  they  do  service  to  the 
wicked  as  well  as  to  the  good,  when  yet  to  serve  the  wicked  is 
to  injure  the  good,  and  this  is  not  to  love  the  neighbor,   n. 
382U,  6703,  8120.     That  the  judge  who  punishes  the  wicked 
to  amend  them,  and  lest  they  should  corrupt  the  good,  loves 
the  neighbor,  n.  3820,  8120,  8121. 

That  to  love  the  neighbor  is  to  do  what  is  good,  just,  and 
upright  in  every  work,  and  in  every  function,  n.  8120,  8121, 

8122.  Hence,  that  charity  towards  the  neighbor  extends  itself, 
both  in  general  and  in  particular,   to  all  that  a   man  thinks, 
wills,  and  does,  n.  8124.     That  to  do  good  and  truth  for  the 
sake  of  good  and  truth,   is  to   love  the   neighbor,  n.  10,310, 
10,336.     That  they  who  do  this,  love  the  Lord,  who  in  the 
supreme  sense,  is  the  Neighbor,  n.  9212.     That  a  life  of  charity 
is  a  life  according  to  the  Lord's  precepts  ;  so  that  to  live  ac 
cording  to  Divine  Truths,  is  to  love  the  Lord,  n.  10,143,  10,153, 
10,310,  10,578,  10,648. 

That  genuine  charity  does  not  appropriate  merit,  n.  2340, 
2373,  2400,  3887,  6388  to  6393.  Because  it  is  from  an  internal 
affection,  thus  from  joy  in  doing  good,  n.  2373,  2400,  3887,  6388, 
6393.  That  they  who  separate  faith  from  charity,  in  the  other 
life  make  a  merit  of  faith,  and  of  the  good  works  they  did,  as 
matters  of  external  form,  n.  2373. 

That  the  doctrine  of  the  ancient  church  was  the  doctrine  of 
life,  which  is  the  doctrine  of  charity,  n.  2385,  2487,  3419,  3420, 
4844,  6628.  That  the  ancients,  who  belonged  to  the  church, 
arranged  the  goods  of  charity  in  order,  and  distinguished  them 
into  classes,  giving  names  to  each,  and  that  this  was  the  source 
of  their  wisdom,  n.  2417,  6629,  7259  to  7262.  That  wisdom 
and  intelligence  increase  immensely  in  the  other  life,  with 
those  who  have  lived  a  life  of  charity  in  the  world,  n.  1941, 
5859.  That  the  Lord  inflows  with  Divine  Truth  into  charity, 
because  into  the  very  life  of  man,  n.  2363.  That  man  is  as  a 
garden,  when  charity  and  faith  are  conjoined  in  him,  but  as  a 
desert  when  they  are  not  conjoined,  n.  7626.  That  man  recedes 
from  wisdom  in  proportion  as  he  recedes  from  charity,  n.  6630- 
That  they  who  are  not  in  charity,  are  in  ignorance  of  Divine 
Truths,  howsoever  wise  they  may  think  themselves,  n.  2416, 
2435.  That  the  angelic  life  consists  in  performing  the  goods 
of  charity,  which  are  uses,  n.  454.  That  the  spiritual  angels 
are  forms  of  charity,  n.  553,  3804,  4735. 

OF  THE  WILL  AND  THE  INTP:LLECT.  That  man  has  two  facul 
ties,  one  of  which  is  called  the  intellect,  and  the  other  the  will, 

453 


39  OF  THE  LAST  JUDGMENT,  AND  THE 

n.  35,  641,  3939,  10,122.  That  those  two  faculties  make  the 
man  himself,  n.  10,076, 10,109, 10,110,  10,264, 10,284.  That  the 
man  is  such,  as  those  two  faculties  are  in  him,  n.  7342,  8885, 
9282,  10,264,  10,284.  That  by  them  also  man  is  distinguished 
from  the  heasts,  because  the  intellect  of  man  may  be  elevated 
by  the  Lord,  and  see  Divine  Truths,  and  his  will  may  be  ele 
vated  equally,  and  perceive  Divine  Goods  ;  and  thus  man  may 
be  conjoined  to  the  Lord  by  those  two  faculties,  which  make 
him  man  ;  but  that  it  is  not  so  with  beasts,  n.  4525,  5302, 
5114,  6323,  9232.  And  since  man,  in  that  power,  is  above  the 
beasts,  that  he  cannot  die  as  to  his  own  interiors,  which  belong 
to  his  spirit,  but  that  he  lives  for  ever,  n.  5302. 

That  all  things  in  the  universe  refer  themselves  to  good  and 
truth  ;  thus  in  man  to  the  will  and  the  intellect,  n.  803, 10,122. 
For  the  intellect  is  the  recipient  of  truth,  and  the  will  the  re 
cipient  of  good,  3332,  3623,  5332,  6065,  6125,  7503,  9300,  9930. 
It  amounts  to  the  same  whether  you  say  truth,  or  faith,  for 
faith  is  of  truth,  and  truth  is  of  faith  ;  and  also  whether  you  say 
good,  or  love,  for  love  is  of  good,  and  good  is  of  love ;  for 
what  a  man  believes,  he  calls  truth  ;  and  what  he  loves,  he 
calls  good,  n.  4353,  4997,  7178,  10,122,  10,367.  Hence  it  fol 
lows,  that  the  intellect  is  the  recipient  of  faith,  and  that  the 
will  is  the  recipient  of  love,  n.  7178, 10,122, 10,367.  And  since 
man's  intellect  may  be  receptive  of  faith  towards  God,  and  his 
will  of  love  towards  God,  that  he  may  be  conjoined  to  God  by 
faith  and  love,  and  whoso  can  be  conjoined  to  God  by  faith 
and  love,  can  never  die,  n.  4525,  6323,  9231. 

That  the  will  of  man  is  the  very  esse  of  his  life,  since  it  is 
the  receptacle  of  love  or  good,  and  that  the  intellect  is  the  ex- 
istere  of  his  life  derived  from  it,  since  it  is  the  receptacle  of 
faith  or  truth,  n.  3619,  5002,  9282.  Thus  that  the  life  of  the 
will  is  the  principal  life  of  man,  and  that  the  life  of  the  intel 
lect  proceeds  from  it,  n.  585,  590,  3619,  7342,  8885,  9282, 
10,076, 10,109, 10,110.  Just  as  light  proceeds  from  fire  or  flame, 
i).  6032,  6314.  That  the  things'which  enter  the  intellect  and 
the  will  at  the  same  time,  are  appropriated  to  man,  but  not 
those  which  enter  the  intellect  alone,  n  9009,  9069,  9071,  9129, 
9182,  9386,  9393,  10,076, 10,109, 10,110.  That  those  things  be 
come  properties  of  man's  life,  which  are  received  by  the  will, 
n.  3161,  9386,  9393.  Hence  it  follows,  that  man  is  man  from 
the  will,  and  from  its  derivative  intellect,  n.  8911,  9069,  9071, 
10,076,  10,109,  10,110.  Every  man  moreover  is  loved  and  es 
teemed  by  others,  according" to  the  good  of  his  will  and  its 
derivative  intellect;  for  he  who  wills  well,  and  understands 
well,  is  loved  and  esteemed,  but  he  who  understands  well,  and 
does  not  will  well,  is  rejected  and  despised,  n.  8911,  10,076. 
That  man  also  after  death  remains  as  his  will,  and  its  derivative 
intellect  are,  n.  9069,  9071,  9386,  10,153,  And  that  those 
454 


BABYLON   WHICH    HAS    BEEN   DESTROYED.  39 

things  which  belong  to  the  intellect,  and  not  at  the  same  time 
to  the  will,  then  vanish  away,  because  they  are  not  in  man,  n. 
9282.  Or,  what  amounts  to  the  same,  that  man  remains  after 
death  as  his  love,  and  its  derivative  faith  are,  or  as  his  good 
and  its  derivative  truth  are ;  and  that  the  things  which  belong 
to  faith,  and  not  at  the  same  time  to  love,  or  the  things  which 
belong  to  truth,  and  not  at  the  same  time  to  good,  then  vanish 
away,  because  they  are  not  in  man,  and  thus  not  of  man,  n. 
553,  2364, 10,153.  That  man  may  receive  in  the  intellect  what 
he  does  not  do  from  the  will,  or  that  he  may  understand  what 
he  cannot  will,  because  it  is  against  his  love,  n.  3539.  The 
reason  why  man  scarcely  knows  the  distinction  between  think 
ing  and  willing,  n.  9991. 

How  perverted  is  the  state  of  those,  whose  intellect  and 
will  do  not  act  in  unity,  n.  9075.  That  such  is  the  state  of 
hypocrites,  of  deceivers,  of  flatterers,  and  of  dissemblers,  n. 
4326,  3573,  4799,  8250. 

That  all  the  will  of  good,  and  all  the  derivative  understand 
ing  of  truth  are  from  the  Lord  ;  not  so  the  understanding  of 
truth,  separated  from  the  will  of  good,  n.  1831,  3514,  5483, 
5649,  6027,  8685,  8701,  10,153.  That  it  is  the  intellect  which 
is  enlightened  by  the  Lord,  n.  6222,  6608,  10,659.  That  the 
intellect  is  enlightened  in  as  far  as  man  receives  truth  in  the 
will,  that  is,  in  as  far  as  he  wills  to  do  according  to  it,  n.  3619. 
That  the  intellect  has  light  from  heaven,  as  the  sight  has  light 
from  the  world,  n.  1524,  5114,  6608,  9128.  That  the  intellect 
is  such,  as  are  the  truths  from  good  of  which  it  is  formed,  n. 
10,064.  That  that  is  the  intellect,  which  is  from  truths  derived 
from  good,  but  not  that  which  is  from  falses  derived  from  evil, 
n.  10,675.  That  the  intellect  is  the  seeing,  from  matters  of  ex 
perience  and  science,  truths,  the  causes  of  things,  connections, 
and  consequences,  in  series,  n.  6125.  That  the  intellect  is  the 
seeing  and  perceiving  whether  a  thing  be  truth,  before  it  is 
confirmed,  but  not  the  being  able  to  confirm  every  thing,  n. 
4741,  7012,  7680,  7950,  8521,  8780.  That  the  seeing  and 
perceiving  whether  a  thing  be  truth  before  confirmation,  is  only 
given  to  those  who  are  affected  with  truth  for  the  sake  of  truth, 
and  are  thus  in  spiritual  light,  n.  8521.  That  the  light  of  con 
firmation  is  natural  light,  communicable  even  to  the  wicked,  n. 
8780.  That  all  dogmas,  even  false  ones,  may  be  confirmed, 
until  they  appear  like  truths,  n.  2482,  2490,  5033,  6865,  7950. 


455 


4-0,  41  OF   THE   LAST   JUDGMENT,    AND    THE 

THAT  ALL  THE  THINGS,   WHICH  ARE  PREDICTED    IN    THE    APO 
CALYPSE,  ARE  AT  THIS  DAY  FULFILLED. 

40.  No  one  can  know  what  all  the  things  which  are  con 
tained  in  the  Apocalypse  signify  and  involve,  unless  he  knows 
the  internal  or  spiritual  sense  of  the  Word  ;  for  every  thing 
there  is  written  in  a  style  similar  to  that  of  the  prophecies  of 
the  Old  Testament,  in  which  each  word  signifies  some  spiritual 
thing,  which  is  not  apparent  in  the  sense  of  the  letter.    Besides, 
the  contents  of  the  Apocalypse  cannot  he  explained  as  to  their 
spiritual  sense,  except  by  one  who  also  knows  how  it  went  with 
the  church,  even  down  to  its  end,  which  can  only  be  known  in 
heaven,  and  is  the  thing  contained  in  the  Apocalypse :  for  the 
spiritual  sense  of  the  Word  treats  every  where  of  the  spiritual 
world,  that  is,  of  the  state  of  the  church  in  the  heavens,  as  well 
as  in  the  countries  of  the  earth;  hence  the  Word  is  Spiritual 
and  Divine.     It  is  this  state  which  is  there   expounded  in  its 
own  order.     Hence  it  may  appear,  that  the  things  contained  in 
the  Apocalypse  can  never  be  explained  by  any  one  but  him  to 
whom  a  revelation  has  been   made  concerning  the  successive 
states  of  the  church  in  the  heavens ;  for  there  is  a  church  in  the 
heavens  as  well  as  on  the  earth,  of  which  something  shall  be 
said  in  the  following  articles. 

41.  The  quality  of  the  Lord's  church  in  the  countries  of  the 
earth,  cannot  be  seen  by  any  man,  so  long  as  he  lives  in  the 
world, — still  less  how  the  church  in  process  of  time  has  turned 
aside  from  good  to  evil.     The  reason  is,  that  man  whilst  he  is 
living  in  the  world,  is  in  externals,  and  only  sees  those  things 
which  are  palpable  to  his  natural  man  ;  but  the  quality  of  the 
church  as  to  spiritual  things,  which  are  its  internals,  does  not 
appear  in  the  world  ;  yet  it  does  appear  in  heaven  as  in  clear 
day,  for  the  angels  are  in  spiritual  thought,  and  also  in  spiritual 
sight,  and  hence  see  none  other  than  spiritual  things.    Further 
more,  all  the  men  who  have  been  born  in  this  world  from  the 
beginning  of  creation  are  together  in  the  spiritual   world  (as 
shown  above)  and  are  all  there  distinguished  into  societies  ac 
cording  to  the  goods  of  love  and  faith,  (as  may  be  seen  in  the 
work  on  HEAVKN  AND  HELL,  n.  41  to  50)  whence  it  is  that   the 
state  of  the  church,  and  its  progressions,  are  manifest  in  heaven 
before  the  angels.  Now  since  the  state  of  the  church  as  to  love 
and  faith  is  described  in  the  spiritual  sense  of  the  Apocalypse, 
therefore  no  one  can  know  what  all  the  things  in  its  series  in 
volve,  but  he  to  whom  it  has  been  revealed  from  heaven,  and  to 
whom  at  the  same  time  has  been  imparted  a  knowledge  of  the 
internal  or  spiritual  sense  of  the  Word.     This  I  can  asseverate, 
that  each  thing  there,  nay,  that  every  word,  contains  within  it 
a  spiri  -ual  sense,  and  that  the  all  of  the  church,  as  to  its  spiritual 
state,  from  the  beginning  to  the  end,  is  fully  described  in  that 

456 


BABYLON    WHICH    HAS   BEEN   DESTROYED.  41 43 

sense ;  and  because  every  word  there  signifies  some  spiritual 
thing,  therefore  not  a  word  can  be  wanting  without  the  series 
of  things  in  the  internal  sense  thereby  suffering  a  change  ;  on 
which  account,  at  the  end  of  that  Book,  it  is  said,  "If  any  one 
shall  take  away  from  the  words  of  the  book  of  this  prophecy, 
God  will  take  away  his  part  from  the  Book  of  Life,  and  from, 
that  holy  city,  and  from  those  things  which  are  written  in  that 
Book"  Rev.  xxii.  19.  It  is  the  same  with  the  books  of  the 
Old  Testament ;  in  them  also  every  thing,  and  every  word,  con 
tains  an  internal  or  spiritual  sense,  wherefore  not  one  word  can 
be  taken  away  from  them  either.  Hence  it  is  that,  of  the 
Lord's  Divine  Providence,  those  books  have  been  preserved 
entire  to  an  iota  since  the  time  in  which  they  were  written, 
and  that  by  the  care  of  many  who  have  enumerated  their  mi 
nutest  particulars  ;  this  was  provided  by  the  Lord  on  account  of 
the  sanctity  which  is  within  each  iota,  letter,  word,  and  thing 
they  contain. 

42.  Since  in  like  manner  there  is   an   internal   or  spiritual 
sense  in  every  word  in  the  Apocalypse,  and  since  thai  sense 
contains  the  arcana  of  the  state  of  the  church  in  the   heavens, 
and  on  the  earth  ;  and  since  those  arcana  can  be  revealed  to 
no  one,  but  to  him  who  knows  that  sense,  and  to  whom  at  the 
same  time  it  has  been  granted  to  have  consort  with  the  angels, 
and  to  speak  spiritually  with  them,  therefore,  lest  the   things 
which  are  therein  written  should  be  hidden  to  men,  and  should 
hereafter  be  disregarded,  because  they  are  not  understood,  its 
contents  have  been  disclosed  to  me  ;  but  they  are  too  numerous 
to  be  described  in  this  little  work  ;  on  which  account  I  am  de 
sirous  of  explaining  the  whole  book  from  beginning  to  end, 
and  of  unveiling  the  arcana  which  are  within  it :  and  the  ex 
plication  shall  be  published  in  less  than  two  years,  together 
with  certain  things  in  Daniel,  which  have  hitherto  lain  hidden, 
because  their  spiritual  sense  was  unknown. 

43.  He  who  knows  not  the  internal  or  spiritual  sense,  never 
can  divine  what  is  meant  in  the  Apocalypse  by  the  dragon,  and 
by  the  battle  of  Michael  and  his  angels  with  it ;  what   by  the 
tail  with  which  the  dragon  drew  down  the  third  part  of  the 
stars  from  heaven ;  what  by  the  woman  who  brought  forth  the 
man-child  which  was  caught  up  to  God,  and  whom  the  dragon 
persecuted  ;  what  by  the  beast  ascending  from  the  sea,  and  the 
beast  ascending  from  the  earth,  which  had  so  many  horns  ;  what 
by  the  whore,  with  whom  the  kings  of  the  earth  committed 
whoredom  ;   what  by  the  first  and  second  resurrection,  and  by 
the  thousand  years  ;  what  by  the  lake  of  sulphur  and  of  h're,. 
into  which  the  dragon,  the  beast,  and  the  false  prophet  were 
cast ;  what  by  the  white  horse ;  also  what  by  the  former  heaven, 
and  the  former  earth  which  passed  away  ;  and  what  by  the 
new  heaven  and  the  new  earth,  in  the  place  of  the  former  ;  and 

457 


4-3 15        OF  THE  LAST  JUDGMENT,  AND  THE 

by  the  sea,  which  was  no  more ;  or  what  by  the  city  New  Je 
rusalem  descending  from  heaven,  and  by  its  measures,  wall, 
gates,  and  foundation  of  precious  stones  ;  what  by  the  various 
numbers  ;  besides  other  things,  which  are  the  veriest  mysteries 
(arcanissima)  to  those  who  know  nothing  of  the  spiritual  sense 
of  the  Word.  But  the  meaning  of  all  these  things  shall  be  un 
folded  in  the  promised  explication  on  that  book. 

44:.  It  has  been  remarked  before,  that  all  the  things  which 
are  contained  in  that  book,  in  the  heavenly  sense,  areTnow  ful 
filled  :  in  this  little  work  I  will  deliver  some  general  account  of 
the  last  judgment,  the  Babylon  destroyed,  the  first  heaven  and 
the  first  earth  which  passed  away,  the  new  heaven,  the  new 
earth,  and  the  New  Jerusalem  ;  in  order  that  it  may  be  known, 
that  all  its  predictions  are  now  accomplished.  But  the  details 
can  only  be  delivered,  where  all  these  things  are  explained  ac 
cording  to  the  description  of  them  in  the  Book  of  Revelation. 


THAT   THE  LAST  JUDGMENT  HAS  BEEN  ACCOMPLISHED. 

45.  IT  was  shown  above,  in  an  article  for  the  purpose,  that  the 
last  judgment  does  not  exist  on  the  earth,  but  in  the  spiritual 
world,  where  all  who  have  lived  from  the  beginning  of  creation 
are  together ;  and  since  it  is  so,  it  is  impossible  for  any  man  to 
know  when  the  last  judgment  is  accomplished,  for  every  one 
expects  it  to  exist  on  earth,  accompanied  by  a  change  of  all 
things  in  the  visible  heaven,  and  in  the  countries  of  the  earth 
and  in  mankind  who  dwell  there.  Lest  therefore  the  man  of 
the  church  from  ignorance  should  live  in  such  a  belief,  and 
lest  they  who  think  of  a  last  judgment  should  expect  it  for 
ever,  whence  at  length  the  belief  of  those  things  which  are 
said  of  it  in  the  literal  sense  of  the  Word  must  perish,  and 
lest  haply  therefore  many  should  recede  from  their  faith  in  the 
Word,  it  has  been  granted  me  to  see  with  my  own  eyes  that 
the  last  judgment  is  now  accomplished  ;  that  the  evil  are  cast 
into  the  hells,  and  the  good  elevated  into  heaven,  and  thus 
that  all  things  are  reduced  into  order,  the  spiritual  equilibrium 
between  good  and  evil,  or  between  heaven  and  hell,  being  thence 
restored.  It  was  granted  me  to  see  from  beginning  to  end  how 
the  last  judgment  was  accomplished,  and  atso  how  the  Baby 
lon  was  destroyed,  how  those  who  are  understood  by  the  dragon 
were  cust  into  the  abyss,  and  how  the  new  heaven  was  formed, 
and  a  new  church  instituted  in  the  heavens,  which  is  under 
stood  by  the  New  Jerusalem.  It  was  granted  me  to  see  all 
Jiese  things  with  my  own  eyes,  in  order  that  I  might  be  able 
to  testify  of  them.  This  last  judgment  was  commenced  in  the 
458 


BABYLON   WHICH    HAS   BEEN   DESTROYED.  45,  46 

beginning  of  the  year  1757,  and  was  fully  accomplished  at  the 
end  of  that  year. 

46.  But  it  ought  to  be  known  that  the  last  judgment  was 
effected  upon  those  who  had  lived  from  the  Lord's  time  to  this 
day,  but  not  upon  those  who  had  lived  before  :  for  a  hist  judg 
ment  had  twice  before  existed  on  this  earth.  Of  these  two 
judgments,  the  one  is  described  in  the  Word  by  the  flood,  the 
other  was  effected  by  the  Lord  Himself  when  He  was  in  the 
world,  which  moreover  is  understood  by  the  Lord's  words, 
"  Now  is  the  judgment  of  this  world,  now  is  the  prince  of  this 
world  cast  out"  John  xii.  31  ;  and  by  His  words,  "  These 
things  I  have  spoken  unto  you  that  in  Me  ye  may  have  peace  / 
be  of  good  cheer,  I  have  overcome  the  world"  John  xvi.  33; 
and  also  by  these  words  in  Isaiah,  "  Who  is  this  that  cometh 
from  Edom,  walking  in  the  multitude  of  his  strength,  great  to 
save?  1  have  trodden  the  wine  press  alone,  therefore  I  have 
trodden  them,  in  My  anger  /  whence  their  victory  is  sprinkled 
upon  My  garments,  for  the  day  of  vengeance  is  in  My  heart, 
and  the  year  of  My  redeemed  has  come  ;  therefore  He  became  a 
Saviour"  Isaiah  Ixiii.  1  to  8 :  and  in  many  other  places. 
A  last  judgment  has  twice  before  existed  on  this  earth,  because 
every  judgment  exists  at  the  end  of  a  church,  [as  shown  above 
in  an  article  for  the  purpose,]  and  there  have  been  two  churches 
on  this  earth,  one  before  the  flood,  and  one  after  it.  The 
church  before  the  flood  is  described  in  the  beginning  of  Genesis 
by  the  new  creation  of  the  heaven  and  the  land,  and  by  para 
dise  ;  its  end,  by  the  eating  of  the  tree  of  science,  and  the 
subsequent  particulars  ;  and  its  last  judgment  by  the  flood  ;  the 
whole  by  mere  correspondences,  according  to  the  style  of  the 
Word  ;  in  the  internal  or  spiritual  sense  of  which,  by  the  crea 
tion  of  the  heaven  and  the  land,  the  institution  of  a  new  church 
is  understood,  [see  the  first  article]  ;  by  the  paradise  in  Eden,  its 
celestial  wisdom  ;  by  the  tree  of  science,  and  by  the  serpent,  the 
scientific  which  destroyed  it;  and  by  the  flood,  the  hist  judg 
ment  upon  the  men  of  whom  it  consisted.  But  the  other 
church,  which  was  after  the  flood,  is  also  described  in  certain 
passages  in  the  Word,  as  in  Dent,  xxxii.  7  to  14,  and  elsewhere. 
This  church  was  extended  through  much  of  the  Asiatic  world, 
and  was  continued  among  the  posterity  of  Jacob.  Its  end  was, 
when  the  Lord  came  into  the  world.  A  last  judgment  was  then 
effected  by  Him  upon  all  who  belonged  to  that  church  from  its 
first  institution  ;  and,  at  the  same  time,  upon  the  residue  of  the 
first  church.  The  Lord  came  into  the  world  for  that  end,  to 
reduce  all  things  in  the  heavens  into  order,  and  all  things  in 
the  countries  of  the  earth,  by  means  of  the  heavens,  and  at 
the  same  time  to  make  His  Human  Divine ;  for  if  this  had 
not  been  done,  no  man  could  have  been  saved.  That  there 
were  two  churches  on  this  earth  before  the  Lord's  advent,  is 

459 


46,47 

shown  in  various  passages  in  the  ARCANA  COZLESTIA,  a  collection 
of  which  may  be  seen  below  ;m  and  that  the  Lord  came  into 
the  world  to  reduce  all  things  in  the  heavens  into  order,  and  all 
things  in  the  countries  of  the  earth  by  means  of  the  heavens, 
and  to  make  His  Human  Divine,  is  also  shown  there.* 
The  third  church  on  this  earth  is  the  Christian.  Upon  this 
church,  and,  at  the  same  time,  upon  all  those  who  had  been  in 
the  tirst  heaven  since  the  Lord's  time,  the  last  judgment  of 
which  I  now  treat,  was  effected. 

47.  The  manner  in  which  this  last  judgment  was  effected 
cannot  be  described  in  all  its  details  in  this  little  work,  for 
they  are  many,  but  shall  be  described  in  the  explication  on  the 
Apocalypse.  For  the  judgment  was  accomplished  not  only 

m  That  the  first  and  most  ancient  church  on  this  earth  was  that  which  is  de 
scribed  in  the  tirst  chapters  of  Genesis,  and  that  it  was  a  celestial  church,  the  chie 
of  all  the  churches,  n.  007,  895.  920.  1121,  1122,  1123,  1124,  2896,  4493,  8891,  9942, 
10.545.  What  they  who  were  of  that  church  are  in  heaven,  n.  1114  to  1125.  That 
they  are  in  the  greatest  light  there,  n.  1117.  That  there  were  various  churches 
after  the  flood,  which  are  called,  in  one  word,  the  ancient  church,  n.  1125.  1126, 
1127,  1327,  10.355.  Through  what  kingdoms  of  Asia  the  ancient  church  was  ex 
tended,  u.  1238,  2385.  What  manner  of  men  they  of  the  ancient  church  were,  n. 
609,  895.  That  the  ancient  church  was  a  representative  church,  n.  519.  521,  2896. 
What  the  ancient  church  was,  when  it  began  to  decline,  n.  1128.  The  distinction 
between  the  most  ancient  and  ancient  churches,  n.  597,  607,  640,  641,  765,  784.  895, 
4493.  Of  the  church  that  commenced  from  Eber,  which  \\as  called  the  Hebrew 
church,  n.  1238,  1241,  1343,  4516,  4517.  The  distinction  between  the  ancient  and 
the  Hebrew  churches,  n.  1343,  4874.  Of  the  church  instituted  among  the  posterity 
of  Jacob,  or  children  of  Israel,  n.  4281,  4288,  4310,  4500,  4899,  4912,  6304,  7048, 
9320,  10,396.  10,526,  10.531,  10,698.  That  the  statutes,  judgments  and  laws,  which 
were  commanded  among  the  children  of  Israel,  were  in  part  like  those  which  ex 
isted  iu  tne  ancient  church,  n.  4449.  In  what  manner  the  representative  rites  of 
the  church  which  was  instituted  among  the  children  of  Israel,  differed  from  the 
representative  rites  of  the  ancient  church,  n.  4288,  10,149.  That  in  the  most  an 
cient  church  there  was  immediate  revelation  from  heaven  ;  in  the  ancient  church 
revelation  by  correspondences ;  in  the  church  among  the  children  of  Israel  by  an 
audible  voice  ;  and  in  the  Christian  church  by  the  Word,  n.  10.355.  That  the  Lord 
was  the  God  of  the  most  ancient  church,  and  also  of  the  ancient  church,  and  was 
called  Jebovah,  n.  1343,  6848. 

n  That  the  Lord,  when  He  Avas  in  the  world,  reduced  all  things  in  the  heavens 
and  in  the  hells  into  order,  n.  4075,  4286,  9937.  That  the  Lord  then  freed  the  spi 
ritual  world  from  the  antediluvians,  n.  1266.  What  manner  of  men  they  were,  n. 
310,  311,  560,  562,  563,  570,  581,  586,  607,  660,  805,  808.  1034,  1120,  1265  to  1272. 
That  the  Lord  by  temptations  and  victories  subjugated  the  hells,  and  reduced  all 
things  into  order,  and  at  the  same  time  glorified  His  Human,  n.  4287.  9397.  That 
the  Lord  effected  this  by  Himself,  or  by  His  own  Power,  n.  1692,  9937.  That  the 
Lord  alone  fought,  n.  8273.  That  hence  the  Lord  alone  became  Righteousness 
and  Merit,  n.  1813.  2025,  2026.  2027,  9715,  9809,  10,019.  That  thus  the  Lord 
united  His  Human  with  the  Divine,  n.  1725,  1729,  1733.  1737.  3318,  3381,  3382, 
4286.  That  the  passion  of  the  cross  was  the  last  temptation,  and  plenary  victory, 
by  which  He  glorified  Himself,  that  is,  made  His  Human  Divine,  and  subjugated 
the  hells,  n.  2776.  10,655.  10,659,  10.829.  That  the  Lord  could  not  be  tempted  a? 
to  the  Essential  Divine,  n.  2795.  2803,  2813.  2814.  That  therefore  He  assumed  a 
human  from  the  mother,  into  which  He  admitted  temptations,  n.  1414,  1444.  1573. 
5041,  5157.  7193,  9315.  That  He  expelled  whatever  was  hereditary  from  the  mo 
ther,  and  put  oft'  the  human  He  received  from  her,  even  until  He  w.as  her  son  no 
longer,  and  that  He  put  on  the  Human  Divine,  n.  2159.  2574,  2649,  3036.  10.829. 
That  the  Lord  saved  mankind  by  the  subjugation  of  the  hells,  and  the  glorification 
of  His  Human,  u.  4180,  10,019,  10,152,  10,655,  10.659,  10,828. 
460 


BABYLON   WHICII   HAS   BEEN   DESTROYED.  47 4:9 

upon  all  the  men  of  the  Christian  church,  but  also  upon  all 
who  are  called  Mahometans,  and,  moreover,  upon  all  the  Gen 
tiles  in  the  whole  circle  of  the  earth;  and  it  was  effected  in 
this  order  : — first  upon  those  of  the  Papal  religion  ;  then  upon 
the  Mahometans  ;  afterwards  upon  the  Gentiles  ;  and  lastly 
upon  the  Reformed.  The  judgment  upon  the  Papists  shall  be 
shown  in  the  following  article,  ON  THK  BABYLON  WHICH  HAS 
BEEN  DESTROYED  ;  the  judgment  upon  the  Reformed  in  the  arti 
cle,  ON  THE  FIRST  HEAVEN  WHICH  PASSED  AWAY  ;  but  Something 

shall  be  said  in  this  article,  on  the  judgment  upon  the  Ma 
hometans  and  Gentiles. 

48.  The  following  was  seen  to  be  the  arrangement  in  the 
spiritual  world  of  all  the  nations  and  people  to  be  judged. 
Collected  in  the  middle,  appeared  those  who  are  called  the 
Reformed,  where  they   were   also   distinct  according  to  their 
countries  ;  the  Germans  there  towards  the  north  ;  the  Swedes 
there  towards  the  west ;  the  Danes  in  the  west, ;  the  Dutch  to 
wards  the  east  and  the  north  ;  the  English  in  the  centre.    Sur 
rounding  this  whole   mid-region   of  the   Reformed,   appeared 
collected  those  of  the  Papal  religion,  the  greater  part  of  them 
in  the  western,  some  part  in  the  southern  quarter.    Beyond  them 
were  the  Mahometans,  also  distinct  according  to  their  countries, 
who  all  appeared  in  the  south-west.    Beyond  these,  the  Gentiles 
were  congregated   in  vast  numbers,  constituting   the  very  cir 
cumference;  and  on   their  outer  side  an  appearance,  as  of  a 
sea,  was  the  boundary.   This  arrangement  of  the  nations  in  the 
various  quarters,  was  an  arrangement  according  to  each  nation's 
common  faculty  of  receiving  Divine  Truths  ;  for  in  the  spiritual 
world  every  one  is  known  from  the  quarter,  and  the  part  of  it, 
in  which   he  dwells;  and,  moreover,  in  a  society  with  many, 
he  is  known  from  his  tarryiugs  being  made  with  a  reference  to 
the  quarters ;  concerning  which,  see  the  work  on  HEAVEN  AND 
HELL,  n.  148,  149.     It  is  the  same  when  he  goes  from  place  to 
place  ;  all  advance  to  the  quarters   is  then  etfected  according 
to  the  successive  states  of  the  thoughts  derived  from  the  affec 
tions  which  belong  to  his  proper  lite  [proprise]  ;  in  accordance 
with  which  all  those  who  are  spoken  of  in  what  follows  were 
led  to  their  own  places.     In  a  word,  the  ways  in  which  every 
one  walks  in   the  spiritual  world  are  actual   determinations  of 
the  thoughts  of  the  mind;  whence  it  is,  that  ways,  walkings, 
and  the  like,  in  the  spiritual  sense  of  the  Word,  signify  the 
determinations  and  progressions  of  spiritual  life. 

49.  In  the  Word,  the  four  quarters  are  called  the  four  winds, 
and  a  gathering  is  called  a  gathering  from  the  four  winds  ;  as 
in  Matthew,  where  the  last  judgment  is  the  subject  treated  of, 
"  He  shall  send  his  any  els,  and  they  shall  gather  together  the 
elect  from  the  four  winds,  from  one  end  of  the  heavens  to 
the  other:"  xxiv.  31;  and  elsewhere,  "All  nations  shall  be 

461 


49,  50        OF  THE  LAST  JUDGMENT,  AND  THE 

gathered  together  before  the  Son  of  Man,  and  He  shall  separate 
them  one  from  another,  as  a  shepherd  separates  the  sheep  from 
the  goats,  and  He  shall  set  the  sheep  on  the  right  and  the  goats 
on  the  left"  Matthew  xxv.  31,  32 ;  which  signifies  that  the 
Lord  will  then  separate  those  who  are  in  truths  and  at  the 
same  time  in  good,  from  those  who  are  in  truths  and  not  in 
good  ;  for  in  the  spiritual  sense  of  the  Word,  the  right  signifies 
good,  and  the  left  truth,  and  sheep  and  goats  the  same.  The 
last  judgment  was  effected  upon  these  alone ;  the  evil  who 
were  in  no  truths  being  in  the  hells  already  ;  for  all  the  wicked 
who  have  denied  the  Divine  in  their  hearts,  and  have  rejected 
the  truths  of  the  church  as  incredible,  are  cast  thither  when 
they  die,  and  therefore  before  the  judgment.  The  first  heaven 
which  passed  away,  consisted  of  those  who  were  in  truths,  and 
not  in  good,  and  the  new  heaven  was  formed  of  those  who  were 
in  truths,  and  at  the  same  time  in  good. 

50.  As  regards  the  judgment  upon  the  Mahometans  and 
Gentiles,  which  is  treated  of  in  this  article,  it  was  thus  effected. 
The  Mahometans  were  led  forth  from  their  places,  where  they 
were  gathered  together  in  the  south-west,  by  a  way  round  the 
Christians,  from  the  west,  through  the  north,  to  the  east,  as  far 
as  its  southern  confine ;  and  the  good  were  separated  from  the 
evil  in  the  way  :  the  evil  being  cast  into  marshes  and  lakes, 
many  too  being  scattered  about  in  a  certain  far  desert.  But 
the  good  were  led  through  the  east  to  a  land  of  great  extent 
near  the  south,  and  habitations  were  there  given  them.  They 
who  were  led  thither  had  in  the  world  acknowledged  the  Lord 
as  the  greatest  Prophet,  and  as  the  Son  of  God,  and  had  be 
lieved  that  He  was  sent  by  the  Father  to  instruct  mankind,  and 
at  the  same  time  had  lived  a  life  moral-spiritual,  in  accordance 
with  their  religion  [religiosum].  Most  of  these,  when  instructed, 
receive  faith  in  the  Lord,  and  acknowledge  Him  to  be  One 
with  the  Father.  Communication  is  also  granted  them  with 
the  Christian  heaven,  by  influx  from  the  Lord  ;  but  they  are 
not  commingled  with  it,  because  religion  separates  them.  All 
of  that  religion,  as  soon  as  they  come  into  the  other  life,  among 
their  own,  first  seek  Mahomet,  yet  he  appears  not,  but  in  his 
place  two  others,  who  call  themselves  Mahomets,  and  who 
have  obtained  seats  in  the  middle,  under  the  Christian  heaven, 
towards  the  left  part  of  it.  These  two  are  in  the  place  of  Ma 
homet,  because  all  after  death,  whatever  be  their  religion,  are 
first  led  to  those  they  had  worshiped  in  the  world,  (for  every 
one's  religion  adheres  to  him),  but  secede  on  perceiving  that 
these  can  render  them  no  assistance.  They  are  thus  yielded 
up  into  their  own  religion  at  first,  as  the  only  possible  means 
of  effecting  their  withdrawal  from  it.  Where  Mahomet  him 
self  is,  and  what  he  IB,  and  whence  come  those  two  who  fill 
462 


BABYLON    WHICH   HAS   BEEN   DESTROYED.  51,    52 

his  place,  shall  be  told  in  the  book  in  which  the  Apocalypse  is 
explained. 

51.  The  judgment  was  effected  upon  the  Gentiles  in  nearly 
the  same  manner  as  upon  the  Mahometans ;  but  they  were  not 
led  like  them  in  a  circuit,  but  only  a  short  way  in  the  west, 
where  the  evil  were  separated  from  the  good,  the  evil  being 
there  cast  into  two  great  gulfs,  which  stretched  obliquely  into 
the  deep.  But  the  good  were  conducted  above  the  middle,  where 
the  Christians  were,  towards  the  land  of  the  Mahometans  in 
the  eastern  quarter,  and  dwellings  were  given  them  behind 
and  beyond  the  Mahometans,  to  a  great  extent  in  the  southern 
quarter.     But  those  of  the  Gentiles  who  in  the  world  had  wor 
shiped  God  under  a  human  form,  and  had  led  lives  of  charity 
according  to  their  religious  principles,  were  conjoined  with  Chris 
tians  in  heaven,  for  they  acknowledge  and  adore  the  Lord  more 
than  others  ;  the  most  intelligent  of  them  are  from  Africa.  The 
multitude  of  the  Gentiles  and  Mahometans  who  appeared  was 
so  great,  that  it  could  be  numbered  only  by  myriads.     The 
judgment  on  this  vast  multitude  was  effected  in  a  few  days, 
for  every  one  after  being  yielded  up  into  his  own  love  and 
into  his  own  faith,  is  immediately  destined  and  carried  to 
his  like. 

52.  From  all  these  particulars  appears  the  truth  of  the  Lord's 
prediction  concerning  the  last  judgment,  that  "  they  shall  come 
from  the  east,  and  from  the  west,  and  from  the  north,  and  from 
the  south,  and  shall  sit  down  in  the  kingdom  of  God"  Luke 
xiii.  29. 


OF  THE  BABYLON  AND  ITS  DESTRUCTION. 

53.  THAT  all  the  things  which  are  predicted  in  the  Apo 
calypse  are  at  this  day  fultilled,  may  be  seen  above,  n.  40  to 
44  ;  and  that  the  last  judgment  has  already  been  accomplished, 
may  be  seen  in  the  preceding  article ;  where  it  is  also  shown 
how  the  judgment  was  effected  upon  the  Mahometans  and 
Gentiles.  Now  follows  an  account  of  the  manner  in  which  it 
was  effected  upon  the  Papists,  who  are  understood  by  the 
Babylon  which  is  treated  of  in  many  parts  of  the  Apocalypse, 
and  whose  destruction  is  the  special  subject  of  the  18th  chap 
ter,  where  it  is  thus  described,  "  An  angel  cried  vehemently 
with  a  great  voice,  Babylon  hath  fallen,  hath  fallen,  and  is  be 
come  the  habitation  of,  devils,  and  the  hold  of  every  foul  spirit, 
and  the  cage  of  every  unclean  and  hateful  bird,"  v.  2.  Bnt  be 
fore  it  is  told  how  that  destruction  was  effected,  I  shall 
premise, — 

I.  What  is  understood  by  the  Babylon,  and  tl.e  manner  of 
thing  it  is,  (et  quale  ejus.) 

463 


53,  54          OF  THE  LAST  JUDGMENT,  AND  THE 

II.  What  manner  of  men  they  of  the  Babylon  are  in  the 
other  life. 

III.  Where  their  habitations  have  hitherto  been. 

IY.  Why  they  were  there  tolerated  until  the  day  of  the  last 
judgment. 

V.  The  mode  in  which  they  were  destroyed,  and  their  habi 
tations  made  a  desert. 

YI.  That  all  those  among  them  who  were  in  the  affection  of 
truth  from  good  were  preserved. 

»YII.  Of  the  state  of  those  hereafter  who  come  thence  from 
the  countries  of  the  earth. 

54.  What  is  understood  by  the  Babylon,  and  the  manner  of 
tldng  it  is.  By  the  Babylon  are  understood  alL  who  will  to 
rule  by  religion  [per  religiosum].  To  rule  by  religion,  is  to  rule 
over  men's  souls,  thus  over  their  very  spiritual  lives,  and  to  use 
the  Divine  things,  which  are  in  their  religion,  as  the  means  to 
rule.  All  those  who  have  dominion  for  an  end,  and  religion  for 
the  me'ans,  in  the  general,  are  Babylon.  They  are  called 
Babylon,  because  such  dominion  began  in  ancient  times  ;  but 
it  was  destroyed  in  its  beginning.  Its  commencement  is  de 
scribed  by  the  city  and  the  tower,  whose  head  was  to  be  in 
heaven  ;  and  its  destruction,  by  the  confusion  of  lips,  whence 
its  name  Babel  was  derived  ;  GENESIS  xi.  1  to  9.  What  the 
particulars  there  related  mean  in  the  internal  or  spiritual  sense 
of  the  Word,  may  be  seen  explained  in  the  ARCANA  QELESTIA, 
n.  1283  to  1328.  Moreover  that  this  dominion  began  and  was 
instituted  in  Babel,  appears  in  Daniel,  where  it  is  said  of  Nebu 
chadnezzar,  that  he  set  up  an  image  which  all  were  to  adore, 
chap.  iii.  ;  and  is  understood  by  Belshazzar  and  his  peers 
drinking  out  of  the  golden  and  silver  vessels,  which  Kebu- 
chadnezzar  had  carried  away  from  the  temple  of  Jerusalem,  at 
the  same  time  that  they  worshiped  gods  of  gold,  silver,  copper, 
and  iron  ;  wherefore  it  was  written  on  the  wall,  "He  hath  num 
bered,  he  hath  weighed,  he  hath  divided  /"  and  on  the  same 
night  the  king  himself  was  slain,  chap.  v.  The  vessels  of  gold 
and  silver  of  the  temple  of  Jerusalem,  signify  the  goods  and 
truths  of  the  church  ;  drinking  out  of  them,  and  at  the  same 
time  worshiping  gods  of  gold,  silver,  copper,  and  iron,  signify 
profanation  ;  and  the  writing  upon  the  wall,  arid  the  death  of 
the  king  signify  visitation,  and  destruction  denounced  against 
those  who  make  use  of  Divine  Goods  and  Truths  as  means. 
What  manner  of  men  those  who  are  called  Babylon  are,  is  also 
described  continually  in  the  prophets;  as  in  Isaiah,  "Thou 
mayest  take  up  this  parable  concerning  the  king  of  Babylon  : 
Jehovah  hath  broken  the  staff  of  the  wicked,  the  sceptre  of  the 
rulers  :  t/iou,  Lucifer,  hast  fallen  from  heaven  /  thou  art  cut 
down  even  to  the  earth  •  thou  hast  said  in  thy  mind,  1  will 
ascend  into  heaven  :  I  will  exalt  my  throne  over  the  stars  of 
464 


BABYLON   WHICH    HAS   BEEN    DESTROYED.  54,  55 

,  and  2  will  sit  on  the  mountain  of  the  convention,  in  the 
sides  of  the  north,  1  will  become  like  the  Most  High.  Never 
theless  thou  shalt  be  cast  down  into  hell*  to  the  sides  of  \  the  pit  j 
1  will  cut  off  the  name  and  residue  of  Babylon,  and  will  cause 
her  to  become  an  hereditary  possession  of  the  bittern"  xiv.  4, 
12,  13,  14,  15,  23  :  and  again  it  is  said  in  the  same  book,  "TJie 
lion  said,  Babylon  is  fallen,  is  fallen,  and  all  the  graven 
images  of  her  god  are  cast  down,"  xxi.  9  ;  see  moreover  the 
whole  of  chap,  xlvii.  and  chap,  xlviii.  14  to  20;  and  Jeremiah, 
chap  1,  1,2,  3.  From  these  passages  it  is  now  evident  what 
the  Babylon. is.  It  ought  to  be  known  that  the  church  becomes 
a  Babylon  when  charity  and  faith  cease,  and  the  love  of  self 
begins  to  rule  in  their  stead ;  for  this  love,  in  proportion  as  it 
is  unchecked,  rushes  on,  aiming  to  dominate  not  merely  over 
all  whom  it  can  subject  to  itself  on  earth,  but  even  over  hea 
ven  ;  nor  does  it  rest  there,  but  it  climbs  the  very  throne  of 
God,  and  transfers  to  itself  His  Divine  Power.  That  it  did 
this,  even  before  the  Lord's  coming,  appears  from  the  passages 
of  the  Word  adduced  above.  But  the  Babylon  here  treated  of, 
was  destroyed  by  the.  Lord,  when  He  was  in  the  world,  as  well 
by  those  who  composed  it  being  reduced  to  mere  idolaters,  as 
by  a  last  judgment  upon  them  in  the  spiritual  world,  which  is 
understood  by  the  prophetic  sayings,  that  "Lucifer,"  who  there 
is  Babylon,  u  was  cast  into  hell,"  and  that  "  Babylon  has 
fallen  ;''  and  moreover  by  the  writing  on  the  wall,  and  the 
death  of  Belshazzar ;  and  also  by  the  stone,  hewn  from  the 
rock,  which  destroyed  the  statue,  of  which  Nebuchadnezzar 
dreamed. 

55.  But  the  Babylon  treated  of  in  the  Apocalypse,  is  the 
Babylon  of  this  day,  which  arose  after  the  Lord's  coming,  and 
is  known  to  be  among  the  Papists.  This  Babylon  is  more  per 
nicious  and  more  abominable  than  that  which  existed  before 
the  Lord's  coming,  because  it  profanes  the  interior  goods  and 
truths  of  the  church,  which  the  Lord  revealed  to  the  world, 
when  He  revealed  Himself.  How  pernicious,  how  inwardly  abo 
minable  it  is,  may  appear  from  the  following  summary.  They 
who  belong  to  it,  acknowledge  and  adore  the  Lord  apart 
from  all  power  of  saving  :  they  entirely  separate  His  Divine 
from  His  Human,  and  transfer  to  themselves  His  Divine  Power, 
which  belonged  to  His  Human  ;°  for  they  remit  sins ;  they 
send  to  heaven  ;  they  cast  into  hell ;  they  save  whom  they  will ; 
they  sell  salvation  ;  thus  arrogating  things  to  themselves  which 
are  properties  of  Divine  Power  alone  :  and  since  they  exercise 
this  Power,  it  follows  that  they  make  gods  of  themselves,  each 

o  That  the  attribution  by  the  church,  of  two  natures  to  the  Lord,  and  the  con 
sequent  separation  of  His  Divine  from  His  Human,  was  effected  in  a  council,  on 
the  Pope's  account,  that  the  Pope  might  be  acknowledged  as  the  Lord's  vicar,  dis 
covered  from  heaven  in  the  ARCANA  CCELESTIA,  n.  4738. 

[ 30  ]  465 


55  OF  THE  LAST  JUDGMENT,  AND  THE 

one  according  to  his  station,  by  transference  from  their  highest, 
whom  they  call  Christ's  vicar,  down  to  the  lowest  of  them  ;  thus 
they  regard  themselves  as  the  Lord,  and  adore  Him,  not  for  His, 
but  for  their  sakes.  They  not  only  adulterate  and  falsify  the 
Wo_*d,  but  even  take  it  away  from  the  people,  lest  they  should 
enter  into  the  smallest  light  of  truth ;  and  not  satisfied  with 
this,  they  moreover  annihilate  it,  acknowledging  a  divinity  in 
the  decrees  of  Rome,  superior  to  the  Divine  in  the  Word  ;  H> 
that  they  exclude  all  from  the  way  to  heaven  ;  for  the  acknow 
ledgment  of  the  Lord,  faith  in  Him,  and  love  to  Him,  are  the 
way  to  heaven  ;  and  the  Word  is  what  teaches  the  way  :  whence 
it  is,  that  without  the  Lord,  by  the  medium  of  the  Word,  there 
is  no  salvation.  They  strive  with  all  diligence  to  extinguish 
the  light  of  heaven,  which  is  from  Divine  Truth,  in  order 
that  ignorance  may  exist  in  the  place  of  it,  and  the  denser 
the  ignorance,  the  more  acceptable  it  is  to  them.  They  extin 
guish  the  light  of  heaven  by  prohibiting  the  reading  of  the 
Word,  and  of  books  which  contain  its  doctrines  ;  instituting 
worship  by  masses  destitute  of  Divine  Truth,  in  a  language 
unintelligible  to  the  common  people ;  and  besides,  they  Ull 
their  world  (orbem  sun  in)  with  falses,  those  essential  [ipsa] 
darknesses,  which  remove  and  dissipate  the  light.  They  teach, 
the  vulgar  moreover,  that  they  have  life  (eternal)  in  the  faith  of 
their  priests,  consequently  not  in  their  own,  but  in  that  of 
•  other  men.  [ita  in  alien&  et  non  in  sua.]  They  also  place  all 
worship  in  a  devout  external,  apart  from  the  internal,  making 
.the  internal  into  vacuum,  for  they  deprive  it  of  the  know 
ledges  of  good  and  truth  ;  and  yet  Divine  worship  is  external, 
only  in  as  far  as  it  is  internal,  since  the  external  proceeds  from 
the  internal.  Besides  this,  they  introduce  idolatries  of  various 
kinds.  They  make  and  multiply  saints  ;  they  see  and  tolerate 
the  adoration  of  these  saints,  and  even  the  prayers  put  up  to 
them,  almost  as  to  gods  ;  they  expose  their  idols  in  all  sorts 
of  places  ;  boast  of  their  multitudinous  miracles  ;  set  them  over 
cities,  temples,  and  monasteries :  make  sacred  their  bones — their 
veriest  cast-away  bones,  which  have  been  taken  out  of  sepul 
chres  ;  thus  turning  the  minds  of  all  from  the  worship  of  God, 
to  the  worship  of  men.  Moreover,  they  use  much  artful  pre 
caution  lest  any  one  should  come  out  of  their  darkness  into 
light,  from  idolatrous  to  Divine  worship ;  for  they  multi 
ply  monasteries,  from  which  they  send  out  spies  and  guards 
in  all  directions  ;  they  extort  the  confessions  of  the  heart, 
which  are  also  confessions  of  the  thoughts  and  intentions, 
and  if  any  one  will  not  confess,  they  threaten  him  with  in 
fernal  lire  and  torments  in  purgatory  ;  and  those  who  dare  to 
speak  against  the  Papal  throne,  and  their  dominion,  they  shut 
up  in  a  horrible  gaol,  which  is  called  the  Inquisition.  All  this 
they  do  for  one  sole  end  ; — that  they  may  possess  the  world  and 
466 


BABYLON   WHICH    HAS    BEEN    DESTROYED.  55,    56 

its  treasures,  and  live  in  congenial  delights,  (vivant  genio)  and 
be  the  mightiest  of  men,  while  the  rest  are  their  slaves.  But 
domination  such  as  this,  is  not  that  of  heaven  over  hell,  but  of 
hell  over  heaven,  for  in  as  far  as  the  love  of  ruling  prevails  in 
man,  especially  in  the  man  of  the  church,  in  so  far  hell 
reigns.  That  this  love  reigns  in  hell,  and  makes  hell,  may  be 
seen  in  the  work  on  HEAVEN  AND  HELL,  n.  551  to  565.  From 
this  summary  it  may  appear  that  they  have  no  church,  but  a 
Babylon  among  them.  The  church  is,  where  the  Lord  Him 
self  is  worshiped,  and  where  the  Word  is  read. 

56.  What  manner  of  men  they  of  the  Babylon  are  in  the  other 
life,  can  be  apparent  only  to  one  who  has  been  allowed  by  the 
Lord  to  be  together  with  those  who  are  in  the  spiritual  world  : 
since  this  has  been  granted  to  me,  I  am  able  to  speak  from  ex 
perience,  for  I  have  seen  them,  I  have  heard  tnem,  and  I  have 
spoken  with  them.  Every  man  after  death  is  in  a  life  similar 
to  his  life  in  the  world ;  this  cannot  be  changed,  save  only  as 
regards  the  delights  of  the  love,  which  are  turned  into  corres 
pondent  things,  as  may  appear  from  two  articles  in  the  work 
on  HEAVKN  AND  HELL,  n.  470  to  484;  and  n.  485  to  490.  The 
same  holds  of  the  life  of  those  now  treated  of,  which  is  alto 
gether  such  as  it  was  in  the  world,  with  this  difference,  that  the 
hidden  things  of  their  hearts  are  there  uncovered,  for  they  are 
in  the  spirit,  in  which  reside  the  interior  things  of  the  thoughts 
and  intentions,  which  they  had  concealed  in  the  world,  and  had 
covered  over  with  a  devout  external.  And,  since  these  hidden 
things  were  now  laid  open,  it  was  perceived  that  more  than  half 
of  those  who  had  usurped  the  power  of  opening  and  shutting 
heaven,  were  downright  atheists  ;  but  since  dominion  is  rooted 
in  their  minds  as  in  the  world,  and  is  based  on  this,  that  all 
power  was  given  by  the  Father  to  the  Lord  Himself,  and  that 
it  was  transferred  to  Peter,  and  by  order  of  succession  to  the 
heads  of  the  church,  therefore  an  oral  confession  about  the  Lord 
remains  adjoined  to  their  atheism  ;  but  even  this  remains  only 
so  long  as  they  enjoy  some  dominion  by  means  of  it.  But  the 
rest  of  them,  who  are  not  atheists,  are  so  empty  (tarn  vacui), 
as  to  be  entirely  ignorant  of  man's  spiritual  life,  of  the  means 
of  salvation,  of  the  Divine  Truths  which  lead  to  heaven;  and 
they  know  nothing  at  all  of  heavenly  love  and  faith,  believ 
ing  that  heaven  may  be  granted  of  the  Pope's  grace  to  any 
one,  whatever  he  be.  Now  since  every  one  is  in  a  life  in  the 
spiritual  world,  similar  to  his  life  in  the  natural  world,  without 
any  difference,  so  long  as  he  is  neither  in  heaven  nor  in  hell,  (as 
is  shown,  and  may  be  seen  in  the  work  on  HEAVEN  AND  HELL, 
n.  453  to  480),  and  since  the  spiritual  world,  as  regards  its  ex 
ternal  appearance,  is  altogether  like  the  natural  world,  (n.  170 
to  176),  therefore  they  also  live  a  similar  moral  and  civil  life, 
aud  above  all  have  similar  worship,  for  this  is  inradicated  in, 

467 


56  OF  THE  LAST  JUDGMENT,  AND  THE 

and  inheres  to  man  in  his  inmost,  nor  can  any  after  death  bo 
Withdrawn  from  it,  except  lie  be  in  good  from  truths,  and  in 
truths  from  good.  But  it  is  more  difficult  to  withdraw  the  na 
tion  now  treated  of  from  its  own  worship,  than  other  nations, 
because  it  is  not  in  good  from  truths,  and  still  less  in  truths 
from  good  ;  for  its  truths  are  not  derived  from  the  Word,  with 
the  exception  of  some  few,  which  it  has  falsified  by  applying 
them  to  dominion  ;  and  hence  it  has  none  other  than  spu 
rious  good,  for  such  as  the  truths  are,  such  does  the  good  be 
come.  These  things  are  said,  in  order  that  it  may  be  known, 
that  the  worship  of  this  nation,  in  the  spiritual  world,  is  alto 
gether  similar  to  its  worship  in  the  natural  world.  Premising 
this,  I  will  now  relate  some  particulars  of  the  worship  and 
life  of  the  Papists  in  the  spiritual  world.  They  have  a  certain 
session,  in  place  of  the  session  or  consistory  at  Rome,  in  which 
their  leaders  meet,  and  consult  on  various  matters  touching 
their  religion,  especially  on  the  means  of  holding  the  vulgar 
in  blind  obedience,  and  of  enlarging  their  own  dominion.  This 
session  is  situated  in  the  southern  quarter,  near  the  east,  but 
none  who  have  been  Popes  or  Cardinals  in  the  world  dare  to 
enter  it,  because  the  semblance  of  Divine  authority  possesses 
their  minds,  from  their  having  in  the  world  arrogated  the  Lord's 
power  to  themselves ;  wherefore,  as  soon  as  ever  th#y  present 
themselves  there,  they  are  carried  out,  and  cast  to  their  like 
in  a  desert.  But  those  among  them,  who  have  been  of  sincere 
mind,  and  have  not,  from  belief  confirmed,  usurped  such  power, 
are  in  a  certain  obscure  chamber,  situate  behind  this  session. 
There  is  another  convention  in  the  western  quarter,  near  the 
north ;  the  business  there,  is  the  intromission  of  the  credulous 
vulgar  into  heaven.  They  there  dispose  around  them  a  num 
ber  of  societies  which  live  in  various  external  jollities  ;  in  some 
of  the  societies  they  play,  in  some  they  dance,  in  some  they 
compose  the  face  into  the  various  expressions  of  hilarity  and 
rnirthfulness  ;  in  some  they  converse,  friend-like  ;  in  some  they 
discuss  civil,  in  others  religious  matters  ;  in  other  societies 
again,  they  talk  obscenities  ;  and  so  on.  They  admit  their  de 
pendents  into  such  one  of  these  societies  as  each  may  desire, 
and  call  it  heaven  ;  but  all  of  them,  after  being  there  a  few 
hours,  are  wearied  and  depart,  because  those  joys  are  external, 
and  not  internal :  in  this  way,  moreover,  many  are  withdrawn 
from  a  belief  in  their  doctrinal  concerning  intromission  into 
heaven.  As  regards  their  worship  in  particular,  it  is  almost 
like  their  worship  in  the  world  ;  as  in  the  world,  it  consists  in 
masses,  not  performed  in  the  common  language  of  spirits,  but 
in  one  composed  of  lofty-sounding  words,  which  induce  an  ex 
ternal  devoutness  and  awe,  and  are  utterly  unintelligible.  In 
like  manner  they  adore  saints,  and  expose  idols  to  view;  but 
their  saints  are  no  where  to  be  seen,  for  all  these  who  have 
468 


BABYLON    WHICH    HAS   BEEN   DESTROYED.  56 

sought  to  be  worshiped  as  gods,  are  in  hell ;  the  rest  who 
did  not  seek  it,  are  among  common  spirits.  This  their  prelates 
know,  for  they  seek  and  find  them,  and  when  found  they 
despise  them;  yet  conceal  it  from  the  people,  that  the  saints 
may  still  be  worshiped  as  tutelar  gods,  but  that  the  primates 
themselves,  who  rule  over  the  people,  may  be  worshiped  as 
the  lords  ot  heaven.  In  like  manner,  moreover,  they  multiply 
churches  and  monasteries  as  they  did  in  the  world,  they  scrape 
together  riches,  and  accumulate  costly  things,  which  they  hide 
in  cellars  ;  for  costly  things  exist  in  the  spiritual,  as  well  as  in 
the  natural  world,  and  far  more  abundantly.  In  like  manner 
the}7  send  forth  monks,  to  allure  the  Gentiles  to  their  religion, 
in  order  that  they  may  subject  them  to  their  rule.  They  com 
monly  have  towers  of  espial  erected  in  the  middle  of  their  as 
semblies,  from  which  they  are  enabled  to  enjoy  an  extended 
vision  into  all  the  surrounding  region  :  and  moreover,  by  va 
rious  means  and  arts  they  establish  for  themselves  communica 
tions  with  persons  far  and  near,  joining  in  league  with  them, 
and  drawing  them  over  to  their  own  party.  Such  is  their  state 
in  general ;  but  as  to  particulars,  many  prelates  of  that  religion 
take  away  all  power  from  the  Lord,  and  claim  it  for  themselves, 
and  doing  this,  they  acknowledge  no  Divine.  They  still  coun 
terfeit  a  devoutness  in.  externals ;  yet  this  devoutness  in  itself 
is  profane,  because  in  their  internals  there  is  no  acknowledg 
ment  of  the  Divine.  Hence  it  is  that  they  communicate  with 
certain  societies  of  the  ultimate  heaven  by  a  devout  external, 
and  with  the  hells  by  a  profane  internal,  so  that  they  are  at 
once  in  either  (utrobi vis) :  on  which  account,  moreover,  they 
allure  simple  good  spirits,  and  appoint  them  habitations  near 
themselves,  and  also  congregate  evil  spirits,  and  dispose  them 
around  the  society  in  all  directions,  by  the  simple  good  con 
joining  themselves  with  heaven,  and  by  the  evil  with  hell. 
Hence  they  are  enabled  to  accomplish  abominations,  which 
they  perpetrate  from  hell.  For  the  simple  good  who  are  in 
the  ultimate  heavens,  look  only  to  their  devotional  external, 
and  their  very  devout  adoration  of  the  Lord  in  outward  things, 
but  they  see  not  their  wickedness,  and  therefore  they  favor 
them,  and  \\\\s  favor  from  the  good  is  their  greatest  protection  ; 
yet  in  process  of  time  they  all  recede  from  their  devout  external, 
and  then,  being  separated  from  heaven,  they  are  cast  into  hell. 
It  may  now  be  known  in  some  degree,  what  manner  of  men 
they  of  the  Babylon  are  in  the  other  life.  But  I  am  aware  that 
they  who  are  in  this  world,  and  have  no  idea  of  man's  state 
after  death,  of  heaven,  or  of  hell,  but  an  inane  and  an  empty 
one,  will  wonder  at  the  existence  of  such  things  in  the  spiritual 
world.  But,  that  man  is  equally  a  man  after  death,  that  he 
Hves  in  fellowships  as  he  did  in  the  wor-ld,  that  lie  inhabits 
houses,  hears  preaching  in  churches,  discharges  duties,  and  sees 

469 


57  OF  THE  LAST  JUDGMENT,  AND  THE 

things  in  that  world,  similar  to  those  in  the  former  world  he  has 
left,  may  appear  from  all  that  has  been  said  and  shown  of  the 
tilings  I  have  heard  and  seen,  in  the  work  on  HEAVEN  AND  HELL. 
5f.  I  have  spoken  with  certain  of  that  nation,  concerning  the 
keys  given  to  Peter ;  whether  they  helieved  that  the  power  of 
the  Lord  over  heaven  and  earth  was  transferred  to  him?  and 
because  this  was  a  fundamental  of  their  religion,  they  ve 
hemently  insisted  on  it,  saying,  that  there  was  no  doubt  about 
it,  because  it  was  manifestly  said  so.  But  when  I  asked  them 
whether  they  knew  that  in  each  expression  of  the  Word  there 
is  a  spiritual  sense,  which  is  the  sense  of  the  Word  in  heaven, 
they  said  at  first,  that  they  did  not  know  it,  but  afterwards 
they  said  they  would  inquire  ;  and  on  inquiring,  they  were  in 
structed  that  there  is  a  spiritual  sense  within  each  expression 
of  the  Word,  which  differs  from  the  sense  of  the  letter,  as 
spiritual  differs  from  natural ;  and  they  were  also  instructed 
that  no  person  named  in  the  Word  is  named  in  heaven,  but 
that  some  spiritual  thing  is  there  understood  in  place  of  him  : 
finally,  they  were  informed,  that  instead  of  Peter  in  the  Word 
is  understood  the  truth  of  the  faith  of  the  church,  derived  from 
the  good  of  charity,  and  that  the  same  is  understood  by  a  rock, 
which  is  there  named  with  Peter,  for  it  is  said,  "  Thou  art  Peter, 
and  upon  this  rock  will  I  build  My  Church"  Matt  xvi.  18  ;  by 
which  is  not  understood  that  any  power  was  given  to  Peter, 
but  that  power  is  the  property  of  truth  derived  from  good,  for 
in  the  heavens,  all  power  is  in  truth  from  good,  or  from  good 
by  means  of  truth ;  and  since  all  good,  and  all  truth,  are  from 
the  Lord,  and  nothing  from  man,  that  all  power  is  from  the  Lord. 
When  they  heard  this  they  replied  indignantly,  that  they 
wished  to  be  certain  whether  or  no  that  spiritual  sense  is  con 
tained  in  the  words,  whereupon  the  Word  which  is  in  heaven  was 
given  them,  in  which  Word  there  is  not  the  natural  sense,  but 
the  spiritual,  because  it  is  for  the  angels,  who  are  spiritual ; 
(that  there  is  such  a  Word  in  heaven,  may  be  seen  in  the  work 
on  HEAVEN  AND  HELL,  n.  259  to  261 ;)  and  when  they  read  it, 
they  saw  manifestly  that  Peter  is  not  named  there,  but  truth 
from  good,  which  proceeds  from  the  Lord,  instead  of  him.P 

P  FROM  THE  ARCANA  CCELESTIA.  That  the  twelve  disciples  of  the  Lord  repre 
sented  the  church  as  to  the  all  of  truth  and  good,  or  of  faith  and  love,  as  in  like 
manner  did  the  twelve  tribes  of  Israel,  n.  2179,  3354.  3488,  3858,  6397.  That  Peter, 
James,  and  John,  represented  faith,  charity,  and  the  goods  of  charity,  n.  3750. 
That  Peter  represented  faith,  n.  4738.  6000,  (5073,  6344,  10.087,  10.580.  That  the 
keys  of  the  kingdom  of  heaven  being  given  to  Peter,  signifies  that  all  power  is 
given  to  truth  from  good,  or  to  faith  from  charity,  proceeding  from  the  Lord  ; 
thus  that  all  power  belongs  to  the  Lord.  n.  6344.  That  a  key  signifies  the  power 
of  opening  and  shutting,  n.  9410.  That  all  power  is  in  good  by  truths,  or  in  truths 
from  good,  proceeding  from  the  Lord,  n.  3091,  3563,  6344,  6413,  6948.  8200.  8304, 
9327.  9410,  9639.  9643,  10,019.  10.182.  That  a  rock  in  the  Word  signifies  the  Lord 
as  to  Divine  Truth,  n.  8581.  10,580.  That  all  names  of  persons  and  places  in  the 
Word  signify  things  and  states,  n.  768,  1888,  4310,  4442,  10,329.  That  their  name* 

4:70 


BABYLON    WHICH    HAS   BEEN    DESTROYED.  58 

Seeing  this,  they  rejected  it  with  anger,  and  would  have  to-rn  it 
in  pieces  with  their  teeth,  had  it  not  instantly  been  taken  away 
from  them.  Hence  they  were  convinced,  although  unwilling  to 
be  convinced,  that  that  power  is  the  property  of  the  Lord  alone, 
and  cannot  belong  to  any  man,  because  it  is  a  Divine  Power. 

58.  Where  their  habitations  in  the  spiritual  world  have  hitherto 
been.  It  was  said  above,  n.  48,  that  all  the  nations  and  people 
in  the  spiritual  world  were  seen  to  be  thus  arranged  ; — collected 
in  the  middle  those  who  are  called  the  Reformed;  around  this 
middle,  those  of  the  Papal  religion  ;  the  Mahometans  beyond 
them  ;  and  the  various  Gentiles  in  the  outmost  circuit.  Hence 
it  may  appear  that  the  Papists  formed  the  nearest  circum 
ference  around  the  Reformed  in  the  centre.  The  reason  of 
this  was,  that  they  who  are  in  the  light  of  truth  from  the 
Word  are  in  the  centre,  and  they  who  are  in  the  light  of  truth 
from  the  Word  are  also  in  the  light  of  heaven,  for  the  light  of 
heaven  is  from  Divine  Truth,  of  which  the  Word  is  the  conti 
nent.  That  the  light  of  heaven  is  from  Divine  Truth,  may  be 
seen  in  the  work  on  HEAVKN  AND  HELL,  n.  126  to  140,  and 
That  it  is  Divine  Truth,  n.  303  to  310.  Light,  moreover,  pro 
ceeds  from  the  centre  towards  the  circumferences,  and  illumi 
nates.  Hence  it  is  that  the  Papists  proximately  surround  the 
centre,  for  they  have  the  Word,  and  it  is  also  read  by  the  rulers 
of  their  church,  though  not  by  the  people.  This  is  the  reason 
why  the  Papal  nation  in  the  spiritual  world  have  habitations 
around  those  who  are  in  the  light  of  truth  from  the  Word.  Their 
manner  of  dwelling,  before  their  habitations  were  utterly  de 
stroyed,  and  made  into  a  desert,  shall  now  be  told.  The 
greatest  part  of  them  dwelt  in  the  south  and  in  the  west ; 
only  a  small  part  in  the  north  and  in  the  east.  In  the  SOUTH 
dwelt  those  who  had  been  possessed  of  more  powerful  abilities 
than  their  fellows  in  the  world,  (polluerunt  ingenio),  and  had 
more  confirmed  themselves  in  their  own  religion.  Great  num 
bers  of  the  rich  and  the  noble  also  dwelt  there,  in  habitations 
which  were  not  above  the  earth's  surface,  but  which,  from  dread 
of  robbers, were  subterranean, and  were  guarded  at  the  entrances. 
In  that  quarter,  moreover,  there  was  a  great  city,  extending 
nearly  from  east  to  west,  and  somewhat  into  the  west,  situated 
very  near  the  centre  where  the  Reformed  were.  Myriads 
of  men  or  spirits  tarried  in  that  city.  It  was  full  of  churches 
and  monasteries.  The  ecclesiastics  also  carried  into  it  all 
the  treasures  which  they  were  enabled  by  their  various  arti 
fices  to  scrape  together,  and  they  hid  them  in  its  cells  and 
subterrannean  crypts, which  were  so  curiously  formed, that  no  one 

do  not  enter  heaven,  but  are  turned  into  the  things  they  signify,  and  that  they 
cannot  be  pronounced  in  heaven,  n.  1878,  5225,  6516,  10,216,  10,282.  The  delicate 
fitness  of  the  internal  sense  of  the  Word,  where  mere  names  occur  in  the  letter,  illus 
trated  by  examples,  n.  1224,  1264,  1888. 

471 


58  OF  THE  LAST  JUDGMENT,  AND  THE 

besides  themselves  could  enter  them,  for  they  were  disposed 
around  in  the  form  of  a  labyrinth.  On  the  treasures  there 
amassed,  in  the  full  confidence  that  they  could  never  be  de 
stroyed,  they  had  set  their  hearts.  When  I  saw  those  crypts 
I  was  amazed  at  the  art  displayed  in  constructing  them,  and 
increasing  them  without  end.  The  most  of  those  who  call  them 
selves  members  of  the  society  of  Jesus  were  there,  and  culti 
vated  amicable  relations  with  the  rich  who  dwelt  in  their  neigh 
borhood.  Towards  the  east  in  that  quarter  was  the  session 
where  they  consulted  on  the  enlargement  of  their  dominion, 
and  on  the  means  of  keeping  the  people  in  blind  obedience, 
(see  above,  n.  56.)  Thus  much  of  their  habitations  in  the  south 
ern  quarter.  In  the  NORTH,  dwelt  those  who  had  been  possessed 
of  less  powerful  abilities,  and  had  less  confirmed  themselves 
in  their  own  religion,  because  they  were  in  an  obscure  faculty 
of  discerning,  and  thence  in  blind  faith.  The  multitude  was 
not  so  great  there  as  in  the  south.  The  chief  part  of  them  dwelt 
in  a  great  city,  extending  lengthwise  from  the  angle  of  the  east 
to  the  west,  and  also  some  little  into  the  south.  It  also  was 
full  of  churches  and  monasteries.  On  its  outmost  side  which 
was  near  the  east  dwelt  many  of  various  religions,  and  also 
some  of  the  Reformed.  A  few  places,  moreover,  beyond  the  city 
in  that  quarter,  were  occupied  by  the  Papists.  In  the  EAST 
dwelt  those  who  had  been  in  the  greatest  delight  'of  ruling 
in  the  world,  and  at  the  same  time  in  somewhat  of  natural 
lumen  ;  they  appeared  there  on  mountains,  but  only  in  the 
quarter  which  faces  the  north ;  there  were  none  in  the  other 
part  which  faces  the  south.  In  the  angle  towards  the  north, 
there  was  a  mountain,  on  whose  summit  they  had  placed  a 
certain  person  of  unsound  mind,  whom,  by  communications  of 
the  thoughts,  which  are  known  in  the  spiritual,  but  unknown 
in  the  natural  world,  they  were  enabled  to  inspire  to  command 
anything  they  chose ;  and  they  gave  out  that  he  was  the  very 
god  of  heaven,  appearing  under  a  human  form,  and  thus  paid 
him  Divine  worship.  They  did  this,  because  the  people  were 
desirous  of  seceding  from  their  idolatrous  worship,  wherefore, 
they  devised  it  as  a  means  of  keeping  them  in  obedience.  That 
mountain  is  understood  in  Isaiah  xiv.  13,  by  "  the  mountain 
of  convention  in  the  sides  of  the  north"  and  those  on  the 
mountains  are  there  understood  by  Lucifer,  verse  12;  for  such 
of  the  I^ibylonish  crew  as  dwelt  in  the  east,  were  in  greater 
lumen  than  others,  which  lumen  also,  they  had  prepared  for 
themselves  by  artifice.  They  once  appeared  to  be  building  a 
tower,  whose  head  should  reach  to  the  very  heaven  where  the 
angels  are,  but  the  appearance  was  a  mere  representative  of 
their  machinations  ;  for  machinations  are  presented  in  the 
spirit  mil  world,  before  the  eyes  of  those  who  stand  at  a  dib- 
tance,  by  many  representatives*  whicji  yet  do  not  exist  actually 
472 


BABYLON    WHICH    HAS    BEEN    DESTROYED.  58 

• 

to  those  who  are  busied  in  the  machinations :  in  that  world, 
this  is  a  common  thing.  By  this  appearance  it  was  given  ^me 
to  know  what  the  toiver  whose  head  should  be  in  heaven,  whence 
the  place  was  called  Babel,  Ge'n.  xi.  1  to  10,  signifies.  Thus 
much  for  their  habitations  in  the  east.  In  the  WEST,  in  front, 
dwelt  those  of  that  religion  who  had  lived  in  the  dark  ages, 
for  the  most  part  under-ground,  one  progeny  beneath  another. 
The  whole  anterior  tract,  which  looked  to  the  north ,  was,  as  it 
were,  excavated,  and  filled  with  monasteries  ;  the  entrances  to 
them  lay  through  caverns,  closed  at  top,  through  which  they 
went  out  and  in.  They  rarely  spoke  with  those  who  lived  in 
the  following  ages,  being  of  a  different  disposition,  and  not  so 
craftily  wicked  ;  for  as,  in  their  times,  there. was  no  contention 
with  the  Reformed,  there  was  therefore  less  of  the  craft  and 
malice  of  hatred  and  revenge.  In  the  western  quarter  beyond 
that  tract,  were  many  mountains,  on  which  dwelt  the  wickedest 
of  that  nation,  who  denied  the  Divine  in  their  hearts,  and 
yet  orally  professed  their  belief  in  Him,  and  gesticulated  their 
adoration  of  Him  more  devoutly  than  others.  They  who  were 
there,  devised  nefarious  artifices  to  keep  the  vulgar  under  the 
yoke  of  their  sway,  and  also  to  force  others  to  oubmit  to  that 
yoke:  these  artifices  I  may  not  describe,  they  are  so  unspeak 
ably  wicked.  In  general  they  are  such  as  are  mentioned  in 
the  work  on  HEAVEN  AND  HELL,  11.  580.  The  mountains  on 
which  they  dwelt,  are  understood  in  the  Apocalypse  by  the 
seven  mountains,  and  the  dwellers  -themselves  are  described 
by  the  woman  sitting  upon  the  scarlet  beast:  "I  saw  a  woman 
sstting  upon  a  scarlet  beast,  full  of  names  of  blasphemy,  having 
seven  heads,  and  ten  horns :  she  had  on  the  forehead  a  name  writ 
ten,  mystery,  Babylon  the  great,  mother  of  the  whoredoms  and 
abominations^  of  the  land :  the  seven  heads  are  seven  moun 
tains,  on  w/iich  the  woman  sitteth"  Apoc.  xvii.  3,  5,  9.  By  a 
woman  in  the  internal  sense,  is  understood  the  church  ,  here  in 
the  opposite  sense,  a  profane  religion  ;  by  the  purple  beast,  the 
profanation  of  celestial  love;  by  the  seven  mountains,  the  pro 
fane  love  of  ruling.  Thus  much  of  their  habitations  in  the 
west.  The  reason  why  they  dwell  distinct  according  to  quarters 
is,  because  all  in  the  spiritual  world  are  carried  into  that  quarter, 
and  into  that  part  of  it.  which  corresponds  to  their  affections  and 
loves,  and  no  one  to  any  other  place  ;  concerning  which  see 
the  work  on  HEAVEN  AND  HELL,  where  it  treats  Of  the  four 
quarters  of  heaven,  n.  141  to  153.  In  general,  all  the  consulta 
tions  of  the  Babylonish  race  tend  to  this,  that  they  may 
dominate,  not  only  over  heaven,  but  over  the  whole  earth,  and 
thus  that  they  may  possess  heaven  and  earth,  obtaining  each 
by  means  of  the  other.  To  effect  this,  they  continually  devise 
and  hatch  new  laws  and  new  doctrinals.  They  make  the 
same  endeavor  also  in  the  other  life  as  they  made  in  the  world, 

473 


58,  59          OF  THE  LAST  JUDGMENT,  AND  THE 

for  every  one  after  death  is  such  as  he  was  in  the  world,  most 
especially  as  regards  his  religion.  It  was  granted  me  to  hear 
certain  of  the  primates  consulting  about  a  doctrine,  which  was 
to  be  a  law  to  the  people :  it  consisted  of  many  articles,  but 
they  all  tended  to  one  thing ;  fraudulent  dominion  over  the 
heavens,  and  the  earth,  and  the  ascription  of  all  power  to  them 
selves,  and  of  none  to  the  Lord.  These  doctrinals  were  after 
wards  read  before  the  bystanders^  and  thereupon  a  voice  was 
heard  from  heaven,  declaring,  that  they  were  dictated  from  the 
deepest  hell,  though  the  hearers  knew  it  not;  which  was  farther 
confirmed,  by  this ;  a  crowd  of  devils  from  that  hell,  of  the 
blackest  and  direst  appearance,  ascended,  and  tore  those  doc 
trinals  from  them,  not  with  their  hands,  but  with  their  teeth, 
and  carried  them  down  to  their  own  hell ;  to  the  amazement 
of  those  who  saw  it. 

59.  Why  they  were  there  tolerated,  until  the  day  of  the  last 
judgment.  The  reason  was,  because  it  is  of  .Divine  order  that 
all  who  can  possibly  be  preserved,  shall  be  preserved,  even  until 
they  can  no  longer  remain  among  the  good.  All  those,  there 
fore,  who  can  imitate  spiritual  life  in  externals,  and  present  it, 
to  appearance,  in  a  moral  life,  as  if  it  were  really  within,  what 
ever  they  may  be  as  to  love  and  faith  in  internals,  are  preserved  ; 
as  are  those  also,  who  have  outward,  though  they  have  not  in 
ward,  sanctity.  Such  were  many  of  that  nation,  for  they  could 
discourse  piously  with  the  vulgar,  and  adore  the  Lord  devo 
tionally  with  them,  could  implant  religion  in  their  minds,  and 
lead  them  to  think  of  heaven  and  hell,  and  could  uphold  them 
in  doing  good  (bona),  by  preaching  works.  Thus  they  were 
enabled  to  lead  numbers  to  a  life  of  good,  and  therefore  into 
the  way  to  heaven  ;  on  which  account  also,  many  of  that  re 
ligion  were  saved,  although  few  of  their  leaders  ;  the  leaders 
being  such  as  the  Lord  m^ans  by  "false  prophets,  who  come  in 
sheets  clothing,  but  inwardly  are  ravening  wolves"  Matt,  vii 
15.  By  prophets,  in  the  internal  sense  of  the  Word,  are  un 
derstood  those  who  teach  truth,  and  lead  to  good  by  means  of 
it ;  and  by  false  prophets,  those  who  teach  the  false,  and  seduce 
by  means  of  it.  They  are  also  like  the  scribes  and  pharisees, 
who  are  described  by  the  Lord  in  these  words,  "  They  sit  in 
Moses'1  seat  y  all  things  that  they  bid  you  observe,  observe  and 
do,  but  do  not  according  to  their  works,  for  they  say  and  do 
not  /  all  their  works  they  do  to  be  seen  of  men  y  they  shut  up 
the  kingdom  of  heaven  against  men,  but  go  not  in  themselves  : 
they  eat  widows*  houses,  for  a  pretence  pouring  forth  lony 
prayers.  Woe  unto  you,  hypocrites,  ye  make  clean  the  outside 
of  the  cup  and  platter,  but  within  they  are  full  of  rapine  and 
iniquity  ;  cleanse  first  the  inside  of  the  cup  and  platter,  that  the 
outside  may  be  clean  also  :  ye  are  like  whited  sepulchres,  wh'uh 
appear  outwardly  beautiful,  but  within  are  full  of  the  bones  oj 
474 


BABYLON   WHICH    HAS   BEEN   DESTROYED.  59 

the  dead:  thus  ye  outwardly  appear  just  be  fore  men,  but  within 
ye  are  full  of  hypocrisy  and  iniquity"  Matt,  xxiii.  1  to  34. 
Another  reason  moreover  why  they  were  there  tolerated  was, 
because  every  man  after  death  retains  the  religion  he  has  made 
his  own  (imbuit)  in  the  world;  into  which  therefore,  when  first 
he  comes  into  the  other  life,  lie  is  yielded  np.  Now  with  this 
nation,  the  religious  principle  was  implanted  by  those  who 
gave  an  oral  preference  to  sanctity,  and  feigned  holy  gestures, 
and  moreover,  impressed  the  people  with  a  belief  in  their  power 
of  saving;  on  which  ground  also  they  were  not  removed,  but 
were  preserved  among  their  own.  But  the  principal  reason 
was,  that  all  are  preserved  from  one  judgment  to  another,  who 
live  the  semblance  of  a  spiritual  life  in  externals,  and  imitate, 
as  it  were,  internal  piety  and  sanctity  ;  all,  indeed,  from  whom 
the  simple  may  receive  instruction  and  guidance  :  for  the  simple 
in  faith  and  heart,  look  no  farther  than  to  see  what  is  external, 
and  apparent  before  the  eyes.  Hence  all  such  were  tolerated 
from  the  commencement  of  the  Christian  church,  until  the  day 
of  the  last  judgment.  (That  a  last  judgment  has  existed  twice 
before,  and  now  exists  for  the  third  time,  was  shown  above). 
Of  the  whole  of  these  the  former  heaven  consisted,  and  they  are 
understood  in  the  Apocalypse,  xx.  5,  6,  by  "  those  who  are  not 
of  the  first  resurrec'ion  ;"  but  since  they  were  such  as  they  are 
above  described,  that  heaven  was  destroyed,  and  they  of  the 
second  resurrection  were  cast  out.  But  it  ought  to  be  known 
that  they  only  were  preserved  who  suffered  themselves  to  be 
held  bound  by  laws  both  civil  and  spiritual,  they  being  capable 
of  living  together  in  society;  howbeit,  they  who  could  not 
be  restrained  by  those  laws  were  not  preserved,  but  were  cast 
into  hell  long  before  the  day  of  the  last  judgment:  for  societies 
are  continually  purified  from,  and  defended  against  such.  Hence, 
they  who  led  a  wicked  life,  who  enticed  the  vulgar  into  the 
commission  of  evils,  and  entered  on  abominable  arts,  such  as 
exist  among  spirits  in  the  hells,  (see  the  work  on  HEAVEN  AND 
HELL,  n.  580),  were  cast  out  of  societies,  and  this  in  their  turns. 
In  like  manner  also  the  inwardly  good  are  removed  from  soci 
eties,  lest  they  should  be  contaminated  by  the  inwardly  evil ; 
for  the  good  perceive  the  interiors,  and  therefore  pay  no  regard 
to  the  exteriors,  except  just  so  far  as  they  agree  with  the  in 
teriors  ;  they  are  sent  in  their  turns,  to  places  of  instruction 
(concerning  which  see  the  work  on  HEAVEN  AND  HELL,  n.  512 
to  5*20),  and  are  carried  thence  into  heaven  ;  for  the  new  hea 
ven  is  formed  of  them,  and  they  are  understood  by  u  those  who 
are  of  the  first  resurrection"  Thus  much  is  here  declared,  in 
order  that  it  may  be  known  why  so  many  of  the  Papal  religion 
were  tolerated  and  preserved  until  the  day  of  the  last  judg 
ment  :  but  more  will  be  said  on  the  same  subject  in  the  follow- 

475 


60,  61          OF  THE  LAST  JUDGMENT,  AND  THE 

ing  article,  where  the  first  heaven  which  passed  away  is  to  be 
treated  of. 

60.  The  mode  in  which  they  were  destroyed,  and  their  habi 
tations  made  a  desert.   This  I  will  here  describe  in  few  words  ; 
more  fully  in  the  explication  on  the  Apocalypse.     That  the  Ba 
bylon  there  treated  of  has  been  destroyed,  no  one  but  he  who 
saw  it  can  know,  and  to  me  it  was  given   to  see  how   the  last 
judgment  was  brought  about  and  thoroughly  accomplished  upon 
all,  especially  upon  those  of  the  Babylon.     I,   therefore,   will 
describe  it.     This  was  granted  me,  principally,  in   order  to  re 
veal  to  the  world,  that  all  things  predicted  in  the  Apocalypse 
are  divinely  inspired,  and  that  the  Apocalypse  is  a  prophetic 
book  of  the  Word  ;  for  if  this,  and  at  the  same  time  the  inter 
nal  sense  which  there  is  in  each  expression  of  that  book,  as  in 
each  expression  of  the  Prophets  of  the   Old  Testament,   were 
not  revealed  to  the  world,  that  book  might  possibly  be  reject 
ed,  on  account  of  being  not  understood  ;  which   would   further 
make  men  totally  incredulous  of  its  contents,  nay,  of  any  such 
thing  as  a  last  judgment  to  come  :  in  which  disbelief  those  of  the 
Babylon  would  confirm  themselves  more  strongly  than  others. 
Lest  this  should  be,  it  pleased  the  Lord  to  make  me  an  eye 
witness.     But  the  whole  of  what  I  saw  of  the   last  judgment 
upon  those  of  the  Babylon,  in  other  words,  of  the  destruction  of 
the  Babylon,  being  in  itself  sufficient  to  fill   a  volume,   cannot 
be  here  adduced :  in  this  place  I  shall  merely  relate  certain, 
general  aspects  of  it,  reserving  the  particulars  for  the  explica 
tion  oil  the  Apocalypse.     Inasmuch  as  the  Babylonish  nation 
was  settled  in,  and  extended  over,  many  tracts  in  the  spiritual 
world,  and  had  formed  to  itself  societies  in  all  the  quarters,  I 
will  describe  in  regular  succession  the  mode  in  which  it  was 
destroyed  in  each  several  quarter. 

61.  Destruction   was  effected  after   visitation,  for  visitation 
always  precedes.     The  act  of  exploring  what  the  men  are,  and 
moreover  the  separation  of  the  good  from  the  evil,  is  visitation  ; 
and  the  good  are  then  removed,  and  the  evil  are   left  behind. 
This  having  been  done,  there  were  great  earthquakes,  from  which 
they    perceived    that  the   last  judgment  was    at  hand,    and 
trembling   seized    them  all.      Then    those  in    the    SOUTHERN 
QUARTER,  and  especially  in  the  great  city  there,  (see  n.  58), 
were  seen  running  to  and  fro,  some  with   the  intention  of  be 
taking  themselves  to  flight,  some  of  hiding  themselves  in  the 
crypts,  others  of  hiding  in  the  cellars   and   caves   beside   their 
treasures,  out  of  which  others  again  carried  anything  they  could 
lay  their  hands  on.     But  after  the  earthquakes  there  burst  up 
an  ebullition  from  below,  (ab  inferiori)  which  overturned  every 
thing  in  the  city  and  in  the  region  round  it.     After  this  ebul 
lition  came  a  vehement  wind  from  the  east,   which  laid   bare, 
shook,  and  overthrew  everything  to  its  foundations,  upon  which 

476 


BABYLON    WHICH    HAS    BEEN    DESTROYED.  61 

all  who  were  there  were  led  forth,  from  every  part,  and  from  all 
their  hiding-places,  and  cast  into  a  sea  of  black  waters  :  those 
who  were  cast  into  it,  amounted  to  many  myriads.  Afterwards, 
from  that  whole  region,  a  smoke  ascended,  as  after  a  conflagra 
tion,  and  finally  a  thick  dust,  which  was  home  by  the  east  wind 
to  the  sea,  and  strewn  over  it ;  for  their  treasures  were  turned 
into  dust,  with  all  those  things  they  had  called  holy  because  they 
possessed  them.  This  dust  was  strewn  over  the  sea,  because  such 
dust  signifies  damnation.  In  the  last  place,  there  were  seen,  as  it 
were  a  blackness  flying  over  that  whole  region,  which,  when  it 
was  viewed  narrowly,  appeared  like  a  dragon  ;  a  sign  that  the 
whole  of  that  vast  city  and  region  was  become  a  desert.  This 
was  seen,  because  dragons  signify  the  falses  of  such  a  religion, 
and  the  abode  of  dragons  signifies  the  desert  state  which  remains 
after  their  overthrow;  as  in  Jeremiah  ix.  11  ;  x.  22  ;  xlix.  33  ; 
Malachi  i.  3.  Certain  persons  were  also  seen  to  have,  as  it  were, 
a  mill-stone  around  their  left  arms,  which  was  a  representative 
of  their  having  confirmed  their  abominable  dogmas  from  the 
Word  ;  a  mill-stone  signifying  such  things  :  hence  it  was  plain 
what  these  words  in  the  Apocalypse  signify,  "The  angel  took 
up  a  stone,  like  a  great  mill-stone,  and  hurled  it  into  the  sea, 
saying,  thus  with  violence  shall  that  great  city  Babylon  ~be  thrown 
down,  and  shall  no  more  be  found"  Apoc.  xviii.  21.  But  they 
who  were  in  the  session,  which  also  was  in  that  region,  but 
nearer  to  the  east,  and  in  which  they  were  consulting  on  the 
modes  of  enlarging  their  dominion,  and  of  keeping  the  people  in 
ignorance,  and  thence  in  blind  obedience,  (see  above,  n.  58)  were 
not  cast  into  that  black  sea,  but  into  a  gulf  which  yawned 
into  length  and  depth  beneath  and  around  them.  Such  was 
the  accomplishment  of  the  last  judgment  upon  the  Babylonians 
in  the  southern  quarter.  But  the  last  judgment  upon  those  in 
front  in  the  WESTERN  QUARTER,  and  upon  those  in  the  NORTHERN 
QUARTER,  where  the  other  great  city  stood,  was  thus  effected. 
After  great  earthquakes,  which  rent  everything  in  those  quar 
ters  to  the  very  foundations,  (these  are  the  earthquakes  which 
are  understood  in  the  Word,  in  Matthew  xxiv.  7  ;  Luke  xxi.  11 ; 
likewise  Apoc.  vi.  12 ;  viii.  5  ;  xi.  13  ;  xvi.  18  ;  and  in  the 
prophecies  of  the  Old  Testament,  and  not  any  earthquakes  in 
this  world)  an  east  wind  went  forth  by  the  way  of  the  south, 
through  the  west,  into  the  north,  despoiling  the  whole  region, 
first  that  part  of  it  in  front  of  the  western  quarter,  where  the 
people  of  the  dark  ages  dwelt  underground,  and  afterwards  the 
great  city,  which  extended  from  that  quarter,  quite  through 
the  north,  to  the  east,  and  laid  it  bare  so  utterly,  that  all  things 
were  exposed  to  view.  But  because  there  were  not  such  riches 
there,  no  ebullition,  and  sulphurous  treasure-consuming  fire, 
were  seen,  but  mere  overturn  and  destruction,  and  at  length 
exhalation  of  the  whole  into  smoke ;  for  the  east  wind  went 

477 


61  OF   THE   LAST   JUDGMENT,    AND   THE 

forth  continually,  blowing  to  and  fro  ;  it  overthrew,  it  destroyed 
all  things,  and  blew  them  clean  away.     The  monks  and  com 
mon   people  were  led  forth  to  the  amount  of  many  myriads  ; 
some  were  cast  into   the  black  sea,  on  that  side  of  it  which 
faces  the  west;  some  into  the  great  southern  gulf,  mentioned 
above ;  some  into  a  western  gulf,  and  some  into  the   hells  of 
the  Gentiles,  for  a  part  of  those  who  lived  in  the  dark  ages 
were  idolaters,  like  the  Gentiles.     A  smoke  also  was  seen  to 
ascend  from  that  region,  and  to  proceed  as  far  as  the  sea  ;  over 
which  it  hovered,  depositing  a  black  crust  there  ;  for  that  part 
of  the  sea  into  which  they  were  cast,  was  encrusted  over  with 
the  dust  and  smoke,  into  which  their  dwellings  and  their  riches 
had  been  reduced ;  wherefore  that  sea  has  no  longer  a  visible 
existence,  but  in  its  place  is  seen,  as  it  were  a  black  soil,  and 
their  hell  is  under  it.     The  last  judgment  upon  those  who  dwelt 
upon  the  mountains  in  the  EASTERN  QUARTER  (see  n.  58),  was 
thus  accomplished.    Their  mountains  were  seen  to  subside  into 
the  deep,  and  all  those  who  were  upon  them  to  be  swallowed 
up ;  and  he  whom  they  had  placed  upon  one  of  the  mountains, 
and  whom  they  proclaimed  to  be  god,  was  seen  to  become  first 
black,  then  fiery,  and  with  his  worshipers  to  be  cast  headlong 
into  hell.      For  the  monks  of  the  various   orders  who  dwelt 
upon  those  mountains,  declared  that  he  was  god  and  that  they 
were  Christ,  and  wherever  they  went,  they  took  with  them  the 
abominable  persuasion  that  themselves  were  Christ.     Finally, 
judgment  was   accomplished  upon  those  who   dwelt   more  re 
motely  in  the  WESTERN  QUARTER,  upon   the   mountains  there, 
and  who  are  understood  by  the  woman  sitting  upon  the  scarlet 
beast,  who  had  seven  heads  which  are  seven  mountains,  of 
whom  also  something  is  related  at  n.  58.     Their  mountains  too 
were  seen,  of  which  some  yawned  open  in  the  middle,  and  the 
apertures  widened  into  huge  spiral  gulfs,  into  which  those  on 
the  mountains  were  cast.     Other  mountains  were  torn  up  by 
their  foundations,  and  turned  upside  down,  so  that  summit  and 
basis  were  inverted  ;  those  who  were  thence  in  the  plains  were 
inundated  as  with  a  deluge,  and  covered  over,  and  those  who 
were  among  them  from  other  quarters   were  cast   into  gulfs. 
But  the  things  now  related  are  only  a  small  part  of  all  I  saw  ; 
more   will    be  given  in  the  explication   on   the  Apocalypse. 
They  were  brought  about  and  thoroughly  accomplished  in  the 
beginning  of  the  year  seventeen  hundred  and  fifty-seven.     As 
regards  the  gulfs  into  which  the  whole  of  the  Babylonians  wers 
cast,  excepting  those  who   were  cast  into  the  black  sea,  they 
are  many  in  number.     Four  of  them  were  discovered  to  me ; 
one  great  gulf  in  the  southern  quarter,  to  the  east  there  ;  another 
in  the  western  quarter,  to  the  south  ;  a  third  in  the  western 
quarter,  to  the  north  there  ;  a  fourth  still  further  in   the  anglo 
between   the  west  and  the  north  :  the  Cult's  and  the  sea  are 
473 


BABYLON    WHICH    HAS    BEEN   DESTROYED.  61 64 

their  hells.  These  were  seen,  hut  in  addition  to  these  there 
are  many  more,  which  were  not  seen  ;  for  the  hells  of  the 
Babylonish  nation  are  distinct  according  to  the  various  pro 
fanations  of  spiritual  things,  which  belong  to  the  good  and  the 
truth  of  the  church. 

62.  Thus  now  was  the  spiritual  world  freed  from  such  spirits, 
and  the  angels  rejoiced  on  account  of  its  liberation  from  them, 
because  they  of  the  Babylon  infested  and  seduced  whomsoever 
they  could,  and  in  that  world  more  than  in  this,  their  cunning 
being  more  mischievous  there,  because  they  are  spirits  ;  for  it 
is  the  spirit  of  each  in  which  all  his  wickedness  is  hidden,  since 
the  spirit  of  the  man  is  what  thinks,  wills,  intends,  and  devises. 
Many  of  them  were  explored,  and  it  was  found  that  they  had 
no  belief  in  anything  at  all,  and  that  the  abominable  lust  of 
seducing,  the  rich  for  the  sake  of  their  riches,  and  the  poor  foi 
the  sake  of  dominion,  was  rooted  in  their  minds,  and  that  they 
kept  all  men  in  the  densest  ignorance  in  order  to  obtain  that 
end  ;  thus  blocking  up  the  way  to  light,  and  therefore  the  way 
to  heaven  :  for  the  way  to  light  and  to  heaven  is  obstructed, 
wThen  the  knowledges  of  spiritual  things  are  overwhelmed  by 
idolatries,  and  when  the  Word  is  adulterated,  invalidated,  and 
taken  away. 

63.  That  such  among  them  as  were  in  the  affection  of  truth 
from  good  were  preserved.     Those  of  the  Papal  religion  who 
lived  piously,  and  were  in  good,  although  not  in   truths,  and 
still  from  affection  desired  to  know  truths,  were  taken  and  car 
ried  into  a  certain  region,  in  front  in  the  western  quarter,  near 
the  north,  habitations  being  given  them,  and  societies  of  them 
instituted  there,  and  then  priests  from  the  Reformed  were  sent 
thither,  who  instructed  them  from,  the  Word,  and  as  they  are 
instructed,  they  are  accepted  into  heaven. 

64:.  Of  the  state  of  those  hereafter  who  come  thence  from  the 
countries  from  the  earth.  Since  the  last  judgment  is  now  accom 
plished,  and  all  things  are  reduced  by  the  Lord  into  order 
through  means  of  it,  and  since  all  who  are  inwardly  good  are 
taken  into  heaven,  and  all  who  are  inwardly  evil  are  cast  into 
hell,  it  is  no  longer  permitted  them,  as  heretofore  it  was,  to 
form  societies  below  heaven  and  above  hell,  or  to  have  any 
thing  in  common  with  other  spirits,  but  as  soon  as  ever  they 
come  thither,  that  is,  at  the  death  of  each  of  them,  they  are 
altogether  separated,  and  after  passing  a  certain  time  in  the 
world  of  spirits,  they  are  carried  into  their  own  places.  They 
therefore  who  profane  holy  things,  that  is  who  claim  for  them 
selves  the  power  of  opening  and  shutting  heaven,  and  of  re 
mitting  sins,  (which  are  powers  belonging  to  the  Lord  alone), 
and  who  place  Papal  bulls  on  an  equality  with  the  Word,  and 
have  dominion  for  an  end,  are  henceforth  carried  away  into 
that  black  sea.  or  into  those  gulfs,  which  are  the  hells  of  pro- 


64: 66  OF   THE    LAST    JUDGMENT,    AND   THE 

falters.  But  it  was  declared  to  me  from  heaven,  that  those  of 
that  religion  who  are  of  sirch  a  nature,  do  not  look  at  all  to  the 
life  after  death,  because  they  deny  it  in  their  hearts,  but  that 
they  look  solely  to  the  life  in  the  world  ;  and  that  hence  they 
care  not  a  straw  (floccipendant)  for  this  lot  of  theirs  after  death 
which  yet  is  to  endure  to  eternity,  but  laugh  at  it,  as  a  thing 
of  nought. 


OF  THE  FORMER   HEAVEN  AND  ITS  ABOLISHMENT. 

65.  IT  is  said  in  the  Apocalypse,  "  I  saw  a  great  throne,  and 
One  sitting  upon  it,  from  whose  face  the  heaven  and  the  land  Jit d 
away,  and  their  place  was  not  found"  xx.  11.   And  afterwards, 
"I  saw  a  new  heaven  and  a  new  land ;  the  first  heaven  and  the  first 
land  had  passed  away"  xxi.  1.     That  a  new  heaven  and  anew 
land,  after  the  passing  away  of  the  former  heaven  and  the  former 
land,  do  not  mean  the  visible  heaven  or  the  land  we  inhabit,  but 
an  angelic  heaven  and  a  church,  was  shown  above  in  the  first 
article,  and  also  in  those  which  follow  it.  For  the  Word  in  itself 
is  spiritual,  and  therefore  treats  of  spiritual  things  ;  spiritual 
things  being  those  which  are  proper  to  heaven  and  the  church  ; 
these  are  expounded  by  natural  things  in  the  sense  of  the  letter, 
because  natural  things  serve  as  a  basis  to  spiritual  things,  with 
out  which  basis  the  Word  would  not  be  a  Divine  work,  because 
it  would  not  be  complete  ;  for  the  natural,  which  is  the  ultimate 
in  Divine  Order,  completes,  and  makes  the  interiors,  which  are 
spiritual  and  celestial,  to  subsist  upon  it,  as  a  house  upon  its  foun 
dation.     Now  whereas  men  have  thought  of  the  contents  of  the 
Word  from  a  natural  and  not  from  a  spiritual  ground,   there- 
lore,  by  the  heaven  and  the   land  which   are  mentioned  here 
and  elsewhere,  they  have  understood  none  other  than  the  sky 
and  land  which  exist  in  the  world  of  nature;  hence  it  is  that 
they  all  expect  the  passing  away  and  destruction  of  these,  fol 
lowed  too  by  a  creation  of  new  ones.     But  lest  they  should  ex 
pect  this  everlastingly,  from  age  to  age  in   vain,   the   spiritual 
sense  of  the  Word  is  opened,  that  thus  it  may  be  known  what 
is  understood  by  much  in  the  Word,  which,  when  thought  of 
naturally,  does  not  enter  the  understanding,  and,  at  the  same 
time,  what  is  understood  by  the  heaven  and  the  land   which 
will  pass  away. 

66.  But  before  showing  what  is  understood  by  the  first 
heaven  and  the  first  land,  it  ought  to  be  known,  that  by  the 
first  heaven  is  not  understood  the  heaven  formed  of  these  who 
have  become  angels  from  the  first  creation  of  the  world  to  the 
present  time,  for  that  heaven  is  abiding,  and  endures  to  eter 
nity  ;  for  all  who  enter  heaven  are  under  the  Lord's  protection, 
480 


BABYLON    WHICH   HAS   BEEN    DESTROYED.  66— ^(>S 

and  he  who  has  once  been  received  by  the  Lord,  can  never  be 
plucked  away  from  Him.  But  by  the  first  heaven  is  under 
stood  a  heaven  which  was  composed  (conflatum)  of  others  than 
those  who  have  become  angels,  and  for  the  most  part  of  those 
who  could  not  become  angels.  Who  they  were,  and  what, 
shall  be  told  in  the  following  pages.  This  heaven  it  is,  of  which 
it  is  said,  that  it  "  passed  away.  It  was  called  heaven,  be 
cause  they  who  were  in  it  dwelt  oft  high,  forming  societies  upon 
rocks  and  mountains,  and  living  in  similar  to  natural  delights, 
but  never  in  any  that  were  spiritual ;  for  very  many  who  de 
part  from  the  earth  into  the  spiritual  world,  believe  themselves 
in  heaven,  when  they  are  on  high,  and  in  heavenly  joy,  when 
they  are  in  world-like  delights.  Hence  it  was  called  heaven, 
but  "  the  first  heaven  which  passed  away." 

67".  It  is  moreover  to  be  noted,  that  this  heaven  which  is 
called  the  first,  did  not  consist  of  any  who  had  lived  before 
the  Lord's  coming  into  the  world,  but  that  all  who  composed 
it  lived  after  His  coming,  for  (as  was  shown  above,  n.  33  to 
38)  a  last  judgment  is  effected  at  the  end  of  every  church,  a 
former  heaven  being  then  abolished,  and  a  new  heaven  created 
or  formed ;  for  all  who  led  an  outwardly  moral  life,  and 
lived  in  piety  and  sanctity  that  was  external,  although  not 
internal,  were  tolerated  from  the  beginning  to  the  end  of  the 
church,  and  this  so  long  as  the  internals  which  belong  to  the 
thoughts  and  intentions  could  be  held  in  bonds  by  the  laws  of 
society,  civil  and  moral ;  but  at  the  end  of  the  church  their 
internals  are  unveiled,  and  the  judgment  is  then  effected  upon 
them.  Hence  it  is,  that  a  last  judgment  has  been  effected  upon 
the  inhabitants  of  this  planet  twice  before,  and  now  is,  for  the 
third  time  (see  n.  46) ;  thus  also  a  heaven  and  a  land  have 
twice  passed  away,  and  a  new  heaven  and  a  new  land  have 
been  created  ;  for  the  heaven  and  the  land  are  the  church  in 
either  world,  as  shown  above,  n.  1  to  5.  Hence  it  is  plain,  that 
the  new  heaven  and  the  new  land,  mentioned  in  the  prophets 
,  of  the  Old  Testament,  are  now  that  new  heaven  and  new  land 
mentioned  in  the  Apocalypse,  but  that  the  former  existed  from 
the  Lord  when  He  was  in  the  world,  and  that  the  latter  exist 
from  Him  now.  Concerning  the  heaven  and  the  land  in  the 
prophets  of  the  Old  Testament,  it  is  thus  written,  " BeJiold  1 
am  about  to  create  a  new  Jieaven  and  a  new  land^  neither  shall 
the  former  be  remembered"  Isaiah  Ixv.  17.  And  in  another 
place,  "/  am  about  to  make  a  new  heaven  and  a  new  land." 
Isaiah  Ixvi.  22  ;  besides  what  is  said  in  Daniel. 

68.  Since  the  first  heaven  which  passed  away  is  the  subject 
now  treated  of,  and  since  no  one  knows  anything  concerning 
it,  I  will  describe  it  in  order. 

I.     Of  whom  the  first  heaven  consisted, 

H.  What  kind  of  heaven  it  was. 

[31]  481 


Otf  OF   THE   LAST   JUDGMENT,    AND   THE 

HE.  How  it  passed  away. 

69.  Of  whom  the  first  heaven  consisted.  The  first  heaven  waa 
composed  of  all  upon  whom  the  last  judgment  was  effected,  for 
it  was  not  effected  uponxthose  in  hell,  nor  upon  those  in  heaven, 
nor  upon  those  in  the  world  of  spirits,  (concerning  which  world 
see  the  work  on  HEAVEN  AND  HELL,  n.  421  to  520),  nor  upon 
any  who  were  yet  living  in  this  world,  but  solely  upon  those 
who  had  made  to  themselves  the  likeness  of  a  heaven,  of  whom 
the  greater  part  were  on  mountains  and  rocks ;  these  also  were 
they  whom  the  Lord  meant  by  the  goats,  which  he  placed  on 
the  left,  Matthew  xxv.  32,  33,  and  following  verses.  Hence 
it  may  appear,  that  the  first  heaven  existed,  not  merely  from 
Christians,  but  also  from  Mahometans  and  Gentiles,  who 
had  all  formed  to  themselves  such  heavens  in  their  own 
places.  What  manner  of  men  they  were  shall  be  told  in  few 
words.  They  were  those  who  lived  in  the  world  in  external,  and 
never  in  internal,  sanctity  ;  who  were  just  and  sincere  for  the 
sake  of  civil  and  moral  laws,  but  not  for  the  sake  of  Divine 
laws,  therefore,  who  were  external  or  natural,  and  not  internal 
or  spiritual  men  ;  who  also  were  in  the  doctrinals  of  the  church, 
and  were  able  to  teach  them,  but  whose  lives  were  not  accord 
ant  with  them  ;  and  who  filled  various  offices,  and  did  uses, 
but  not  foi  the  sake  of  uses.  These,  and  all  throughout  the 
whole  world  who  were  like  them,  and  lived  after  the  Lord's 
coming,  constituted  the  first  heaven.  This  heaven  therefore 
was  such  as  the  world  and  church  upon  earth  is,  among  those 
who  do  good,  not  because  it  is  good,  but  because  they  fear 
the  laws,  and  the  loss  of  fame,  honor,  and  lucre ;  they  who 
do  good  from  no  other  origin,  do  not  fear  God,  but  men,  and 
are  destitute  of  conscience.  In  the  first  heaven  of  the  Reformed, 
there  was  a  large  proportion  of  spirits,  who  believed  that  man 
is  saved  by  faith  alone,  and  did  not  live  the  life  of  faith,  which 
is  charity  ;  and  who  loved  much  to  be  seen  of  men.  In  all  these 
spirits,  so  long  as  they  were  associated  together,  the  interiors 
were  closed,  that  they  might  not  appear,  but  when  the  last 
judgment-  was  at  hand  they  were  opened ;  and  it  was  then  found 
that  inwardly  they  were  obsessed  by  falses  and  evils  of  every 
kind,  and  that  they  were  against  the  Divine,  and  were  actually 
in  hefl :  for  every  one  after  death  is  immediately  bound  to  his 
like,  the  good  to  their  like  in  heaven,  but  the  evil  to  their  like 
in  hell,  yet  they  do  not  go  to  them  before  the  interiors  are  un 
veiled  ;  in  the  mean  time  they  may  live  together  in  society  with 
those  who  resemble  them  in  externals.  But  it  is  to  be  noted, 
that  all  who  were  inwardly  good  or  spiritual,  were  separated 
from  those  spirits,  and  elevated  into  heaven,  and  that  all  who 
were  outwardly,  as  well  as  inwardly,  evil,  were  also  separated 
from  thorn,  and  cast  into  hell ;  and  this  from  the  time  imme 
diately  succeeding  the  Lord's  advent,  down  to  the  last  time, 
48$! 


BABYLON    WHICH    HAS   BEEN    DESTROYED.  69,    70 

when  the-  judgment  was  ;  and  that  those  only  were  left,  to  form 
societies  among  themselves,  who  constituted  the  first  heaven, 
and  who  were  of  the  kind  above  described. 

70.  There  were  many  reasons  why  such  societies,  or  such 
heavens  were  tolerated  ;  the  principal  reason  was,  that  by  exter 
nal  sanctity,  by  external  sincerity  and  justice,  they  were  con 
joined  with  the  simple-good,  who  were  either  in  the  ultimate 
heaven,  or  were  still  in  the  world  of  spirits  and  not  yet  introduced 
into  heaven.  For  in  the  spiritual  world,  there  is  a  communica 
tion,  and  thence  a  conjunction,  of  all  with  their  like  ;  and  the 
simple-good,  in  the  ultimate  heaven,  and  in  the  world  of  spirits, 
look  principally  to  externals,  yet  are  not  inwardly  evil  ;  where 
fore  if  these  spirits  had  been  forcibly  removed  from  them  before 
the  appointed  time,  heaven  would  have  suffered  in  its  ultimate^ ; 
and  yet  it  is  the  ultimate,  upon  which  the  superior  heaven  sub 
sists,  as  upon  its  own  basis.  That  these  spirits  were  tolerated 
until  the  last  time  on  this  account,  the  Lord  teaches  in  the  follow 
ing  words  :  " The  servants  of  the  householder  came  and  said  unto 
him,  Didst  thou  not  sow  good  seed  in  thy  field,  whence  then  are 
the  tares  f  and'  they  said,  Wilt  thou  then  that  we  go  and  gather 
them  up?  but  he  said,  Nay,  lest,  whilst  ye  gather  up  the  tares, 
ye  root  up  also  the  wheat  .with  them  j  let  both  therefore  grow 
together  until  the  harvest,  and  at  the  time  of  harvest  I  will  say 
to  the  reapers,  gather  ye  together  first  the  tares,  and  hind  them 
in  bundles  to  burn  •  but  gather  the  wheat  into  barns,  lie  that 
hath  sowed  the  good  seed,  is  the  Son  of  Man  ;  the  field  is  the 
world  ;  the  good  seed  are  the  sons  of  the  kingdom,  the  tares  are 
the  sons  of  evil  /  the  harvest  is  the  consummation  of  the  age : 
as  therefore  the  tares  are  gathered  together,  and  burnt  with 
fire,  so  shall  it  be  in  the  consummation  of  the  age"  Matt.  xiii. 
27  to  30,  37  to  40.  The  consummation  of  this  age,  is  the  last 
time  of  the  church  ;  the  tares  are  those  who  are  inwardly  evil ; 
the  wheat  are  those  who  are  inwardly  good  ;  the  gathering  the 
tares  together,  and  binding  them  in  bundles  to  burn,  is  the  last 
judgment. q  The  like  is  understood  in  the  same  chapter  by 
the  Lord's  parable  of  the  fishes  of  all  kinds,  which  were  ga- 

q  That  bundles  in  the  Word  signify  the  arrangement  of  the  truths  and  falscs  a 
man  has,  into  series,  thus  also  the  arrangement  of  men  in  whom  truths  and  fnlses 
are,  n.  4(586.  4687,  5339.  5530,  7408,  10.303.  That  the  Son  of  Man  is  the  Lord  as 
to  Divine  Truth,  n.  1729,  1733.  2159,  2628,  2803,  2813.  3255,  3704,  7499,  8897. 
9087.  That  sons  are  the  affections  of  truth  from  good.  n.  489.  491,  533.  2623,  3373, 
1257.  8649,  9807  ;  therefore,  that  the  sons  of  the  kingdom  are  those  who  are  in  the 
affections  of  truth  from  good  ;  and  the  sons  of  evil,  those  who  are  in  the  affections 
of  the  false  from  evil  ;  whence  the  latter  are  called  tares,  and  the  former  good 
seed  ;  for  tares  signify  the  false  from  evil,  and  good  seed,  truth  from  good  :  that 
the  seed  of  the  field  is  truth  from  good,  in  man,  from  the  Lord,  n.  1940,  3038.  3310, 
5373,  10.248,  10,249.  That  seed  in  the  opposite  sense  is  the  false  from  evil.  n.  10.24& 
That  the  seed  of  the  field  is  also  the  nutrition  of  the  mind  by  Divine  Truth  from 
the  Word,  and  that  sowing  is  instruction,  n.  6158,  9272.  That  the  consummation 
of  the  age  ie  the  last  time  of  the  church,  n.  4535, 10,622. 

483 


70 72       OF  THE  LAST  JUDGMENT,  ANI  THE 

thered  together,  and  the  good  placed  in  vessels,  but  the  bad 
cast  away  ;  concerning  which  it  is  also  said,  "so  shall  it  be  in  the 
consummation  of  the  age  j  the  angels  shall  go  forth^  and  sepa 
rate  the  evil  from  the  midst  of  the  just"  verses  47,  48,  49. 
They  are  compared  to  fishes,  because  fishes  in  the  spiritual  sense 
of  the  Word,  signify  natural  and  external  men.  both  good  and 
evil ;  what  the  just  signify  may  be  seen  below.' 
•  71.  What  kind  of  heaven  it  was,  may  be  concluded  from  the 
things  already  said  of  it ;  as  also  from  this,  that  they  who  are 
not  spiritual  by  an  acknowledgment  of  the  Lord,  by  a  life  of 
good,  and  by  an  affection  of  truth,  and  still  appear  as  spiritual 
by  external  sanctity,  by  talk  [sermocinatio]  on  Divine  things, 
and  by  sincerities  for  the  sake  of  themselves  and  the  world,  rush 
into  the  abominations  which  accord  with  their  lusts,  when  they 
are  left  to  their  own  internals  ;  for  nothing  detains  them,  neither 
fear  of  God,  nor  faith,  nor  conscience.  Hence  it  was,  that  as 
soon  as  ever  they  who  were  in  the  first  heaven  were  yielded  up 
into  their  own  interiors,  they  were  in  open  conjunction  with 
the  hells. 

72.  The  manner  in  which  the  first  heaven  passed  away,  was 
described  before,  in  describing  the  last  judgment  upon  the 
Mahometans  and  Gentiles,  n.  50  to  51 ;  and  upon  the  Papists, 
n.  61,  62,  63,  since  they  also  in  their  own  places  were  constitu 
ents  of  the  first  heaven.  It  remains  that  something  be  said  of 
the  last  judgment  upon  the  Reformed,  who  are  also  called  Pro 
testants  and  Gospellers,  or  of  the  manner  in  which  the  first  hea 
ven  composed  of  them  passed  away  ;  for  (as  was  said  above) 
judgment  was  effected  upon  those  only  of  whom  the  first  heaven 
consisted.  After  being  visited,  and  yielded  up  into  their  own 
interiors,  they  were  separated  from  each  other,  and  divided  intp 
classes  according  to  evils  and  their  derivative  falses,  and  ac 
cording  to  falses  and  their  derivative  evils,  and  were  cast  into 
hells  correspondent  with  their  loves.  Their  hells  surrounded 
the  middle  region  on  all  sides,  for  the  Reformed  were  in  the 
middle,  the  Papists  around  them,  the  Mahometans  around  the 
Papists,  and  the  Gentiles  in  the  outmost  circuit.  (See  n.  48.) 
Those  who  were  not.  cast  into  hells,  were  ejected  into  deserts  ; 
yet  there  were  some  sent  down  to  the  plains  in  the  southern  and 
northern  quarters,  there  to  form  societies,  and  be  instructed  and 
prepared  for  heaven  ;  these  are  they  who  were  preserved.  But 
how  all  these  things  were  accomplished,  cannot  be  minutely 
described  in  this  place,  for  the  judgment  upon  the  Reformed 

r  That  fishes,  in  the  spiritual  sense  of  the  Word,  signify  scientific?,  which  belong 
^o  the  natural  or  external  man,  and  hence  also  natural  or  external  men,  both  evil 
and  good,  n.  40,  95)1.  That  animals  of  all  kinds  correspond  with  such  things  as  are 
in  man,  n.  45,  46,  246,  714.  7.16.  719,  2179,  2180.  3519.  9280,  10,609.  That,  in  the 
Word,  they  to  whom  the  Lord's  justice  and  merit  are  attributed,  are  called  just ; 
they  to  whom  self-justice  and  self-merit  are  attributed,  are  called  unjust,  n.  3648 
606U,  9263. 
484 


BABYLON    WHICH    HAS   BEEN   DESTROYED.  72,    73 

was  of  longer  continuance  than  upon  others,  and  was  effected 
by  successive  changes.  Now  since  much  that  is  worthy  of  men 
tion  was  then  heard  and  seen,  I  will  present  the  particulars  in 
their  own  order  in  the  explication  on  the  Apocalypse. 


OF  THE  STATE  OF  THE  WORLD,  AND  OF  THE  CHURCH  HEREAFTER. 

73.  THE  state  of  the  world  hereafter  will  be  quite  similar  to 
what  it  has  been  heretofore,  for  the  great  change  which  has 
been  effected  in  the  spiritual  world,  does  not  induce  any  change 
in  the  natural  world  as  regards  the  outward  form  ;  so  that  the 
affairs  of  states,  peace,  treaties,  and  wars,  with  all  other  things 
which  belong  to  societies  of  men,  in  general  and  in  particular, 
will  exist  in  the  future,  just  as  they  existed  in  the  past.  The 
Lord's  saying,  that  "in  the  last  times  there  will  be  wars,  and  that 
nation  will  then  vise  against  nation,  and  kingdom  against  kin $• 
dom,  and  that  there  will  be  famines,  pestilences,  and  earthquake^ 
in  divers  places"  Matthew  xxiv.  6,  7,  does  not  signify  that  such 
things  will  exist  in  the  natural  world,  but  that  the  things  corres 
pondent  with  them  will  exist  in  the  spiritual  world,  for  the  Word 
in  its  prophecies  does  not  treat  of  the  kingdoms,  or  of  the 
nations  upon  earth,  or  consequently  of  their  wars,  or  of  famines, 
pestilences,  and  earthquakes  in  nature,  but  of  such  things  as 
correspond  to  them  in  the  spiritual  world  ;  what  these  things 
are,  is  explained  in  the  AKCANA  CGELESTIA,  and  a  collection  of 
passages  on  the  subject  may  be  seen  below.8  But  as  for  the 
state  of  the  church,  this  it  is  wrhich  will  be  dissimilar  here 
after;  it  will  be  similar  indeed  in  the  outward  form,  but  dissi; 
inilar  in  the  inward.  To  outward  appearance  divided  churches 
will  exist  as  heretofore,  their  doctrines  will  be  taught  as  here 
tofore  ;  and  the  same  religions  as  now,  will  exist  among  the 
Gentiles.  But  henceforth  the  man  of  the  church  will  be  in  a 
more  free  state  of  thinking  on  matters  of  faith,  that  is,  on  spi 
ritual  things  which  relate  to  heaven,  because  spiritual  liberty 
has  been  restored  to  him.  For  all  things  in  the  heavens  and 
in  the  hells  are  now  reduced  into  order,  and  all  thinking  which 
entertains  or  opposes  Divine  things  inflows  from  thence, — from 

a  FROM  THE  ARCANA  CCELESTIA.  That  wars  in  the  Word  signify  spiritual  com 
bats,  n.  1659,  1664,  8295,  10,455.  That  hence  all  the  arms  of  war,  as  the  bow,  the 
Bword,  the  shield,  signify  something  of  spiritual  combat,  n.  1788,  2686.  That  king 
doms  signify  churches  as  to  truths  and  as  to  faLses,  n.  1672,  2547.  That  nations 
signify  those  in  the  church  who  are  in  goods  and  who  are  in  evils,  n.  1059,  1159, 
1205,  1258,  1260,  1416,  1849.  4574,  6005,  6306,  7830,  8054,  8317,  9320,  9327.  That 
famine  signifies  a  defect  of  the  knowledges  of  good  and  truth,  n.  1460,  3364,  5277, 
5279.  5281.  5300,  5360,  5376,  5893.  That  it  also  signifies  the  desolation  of  the 
church,  n.  5279,  5415,  5576,  6110,  6144,  7102.  That  pestilence  signifies  the  vasta- 
tion  and  consummation  of  good  and  truth,  n.  7102,  7505,  7507,  7511.  That  earth 
quakes  signify  changes  of  the  state  of  the  church,  n.  3355. 

485 


74  OF   THE   LAST   JUDGMENT,    ETC. 

the  heavens,  all  which  is  in  harmony  with  Divine  things,  and 
from  the  hells  all  which  is  opposed  to  them.  But  man  does 
not  observe  this  change  of  state  in  himself,  because  he  does 
not  reflect  upon  it,  and  because  he  knows  nothing  of  spiritual 
liberty  or  of  influx :  nevertheless  it  is  perceived  in  heaven,  and 
also  by  man  himself  when  he  dies.  Since  spirituaUiberty  has 
been  restored  to  man,  the  spiritual  sense  of  the  Word  is  now 
unveiled,  and  interior  Divine  Truths  are  revealed  by  means  ot 
it ;  for  man  in  his  former  state  would  not  have  understood  them, 
and  he  who  would  have  understood  them,  would  have  profaned, 
them.  That  liberty  is  given  to  man  by  means  of  an  equilibrium 
between  heaven  and  hell,  and,  that  man  cannot  be  reformed 
except  in  freedom,  may  be  seen  in  the  work  on  HEAVEN  AND 
HELL,  n.  597  to  the  end. 

74.  I  have  had  various  converse  with  the  angels,  concerning 
the  state  of  the  church  hereafter.  They  said,  that  things  to 
come  they  knew  not,  for  that  the  knowledge  of  things  to  come 
belongs  to  the  Lord  alone,  but  that  they  do  know  that  the 
slavery  and  captivity  in  which  the  man  of  the  church  was  for 
merly,  is  removed,  and  that  now,  from  restored  liberty,  he  can 
better  perceive  interior  truths,  if  he  wills  to  perceive  them,  and 
thus  be  made  more  internal,  if  he  wills  it ;  but  that  still  they 
have  slender  hope  of  the  men  of  the  Christian  church,  but  much 
of  some  nation  far  distant  from  the  Christian  world,  and  there 
fore  removed  from  in  festers  [infestatores],  which  nation  is  such 
that  it  is  capable  of  receiving  spiritual  light,  and  of  being  made 
a  celestial-spiritual  man,  and  they  said,  that  at  this  day  interior 
Divine  Truths  are  revealed  in  that  nation,  and  are  also  received 
in  spiritual  faith,  that  is,  in  life  and  in  heart,  and  that  it 
worships  the  Lord. 


THE    END  . 

486 


A  CONTINUATION 

CONOEBNLNO 

THE  LAST  JUDGMENT. 


CONTINUATION 


CONCERNING 


THE    LAST    JUDGMENT, 


AND 


CONCERNING  THE 


SPIKITUAL   WOKLD, 


from  t\e  Latin  nf 

EMAKUEL  SWEDENBOKG, 

Servant  of  (he  Lard  Jesus  Chritt. 


NEW  YOEK: 

AMERICAN  SWEDENBORG  PRINTING  AND  PUBLISHING  SOCIETY, 


CONTENTS 


•MOM* 

That  the  Last  Judgment  has  been  accomplished 1 — 7 

Of  the  state  of  the  World  and  of  the  Church  before  the  Last  Judgment 

and  after  it 9 — 13 

Of  the  Last  Judgment  upon  the  Reformed 14—31 

Of  the  Spiritual  World 82—38 

Of  the  English  in  the  Spiritual  World 39—47 

Of  the  Dutch  in  the  Spiritual  World 48—55 

Of  the  Papists  in  the  Spiritual  World 56—60 

Of  the  Popish  Saints  in  the  Spiritual  World 61—67 

Of  the  Mahometans  in  the  Spiritual  World 68—72 

Of  the  Africans  and  of  the  Gentiles  in  the  Spiritual  World 73—78 

Of  the  Jews  in  the  Spiritual  World 79—82 

Of  the  Quaker*  t  f  te  Spiritual  World 83—85 

Of  the  Moravians  in  the  Spiritual  World 86—90 


491 


A  CONTINUATION 

CONCERNING 

THE    LAST   JUDGMENT. 


THAT  THE  LAST  JUDGMENT  HAS  BEEN  ACCOMPLISHED. 

1.  IN  the  former  small  work  on  the  Last  Judgment,  the  fol 
lowing  subjects  were  treated  of:  That  the  day  of  the  last  judg 
ment  does  not  mean   the   destruction   of  the  world,  n.  I  to  5. 
That  the  procreations  of  mankind  will  never  cease,  n.  6  to  13. 
That  heaven  and  hell  are  from  mankind,  n.  14  to  22.     That  all 
who  have  ever  been  born  men  from  the  beginning  of  creation, 
and  are  deceased,  are  either  in  heaven  or  in  hell,  n.  23  to  27. 
That  the  last  judgment  must  be,  where  all  are  together  ;  there 
fore  in  the  spiritual  world,  and  not  on  the  earth,  n.  28  to  32. 
That  the  last  judgment  exists,  when  the  end  of  the  church  is  ; 
and  that  the  end  of  the  church  is,  when  faith  is  not,  because 
charity  is  not,  n.  33  to  39.     That  all  the  things,  which  are  pre 
dicted  in  the  Apocalypse,  are  at  this  day  fulfilled,  n..40  to  44. 
That  the  last  judgment  has  been  accomplished,  n.  45  to  52. 
Of  the  Babylon,  and  of  its  destruction,  n.  53  to  64.     Of  the 
former  heaven,  and  of  its  abolition,  n.  65  to  72.     Of  the  state 
of  the  world  and  of  the  church  hereafter,  n.  73,  74. 

2.  The  subject  of  the  last  judgment  is  continued,  principally 
that  it  may  be  known  what  the  state  of  the  world  and  the 
church  was  before  the  last  judgment,  and  what  the  state  of  the 
world  and  the  church  has  become  since  ;  also,  how  the  last 
judgment  was  accomplished  upon  the  Reformed. 

3.  It  is  a  common  opinion   in  the  Christian  world,  that  the 
universal  heaven  we  see,  and  the  universal  earth  we  inhabit, 
will  perish  at  the  day  of  the  last  judgment,  and  that  a  new 
heaven   and  a  new  earth  will  become  extant  in  their  places  ; 
that  the  souls  of  men  will  then  regain   their  bodies,  and  that 
man  will  thus  again  be  man  as  he  was  before.     This  opinion 
has  become  matter  of  faith,  because  the  Word  has  not  been 
understood  otherwise  than  according  to  the  sense  of  its  letter ; 
(and  it  could   not  be  understood  otherwise,  until  its  spiritual 
sense  was  discovered),  also,  because  there  is  a  wide-spread  be 
lief,  that  the  soul  is  the  mere  breath  exhaled  by  man,  and  that 
spirits,  as  well  as  angels  are  as  unsubstantial  as   the  wind. 

493 


3 5  CONTINUATION    OF   THE   LAST   JUDGMENT. 

While  there  was  such  a  deficiency  of  understanding  concern 
ing  souls,  and  concerning  spirits  and  angels,  the  last  judgment 
con  Id  not  be  thought  of  in  any  other  manner.  But  when  it 
comes  to  be  understood,  that  a  man  is  a  man  after  death,  just 
as  he  was  a  man  in  the  world,  with  the  sole  difference  that 
then  he  is  clothed  with  a  spiritual,  and  not  as  before  with  a 
natural  body  ;  and  further,  that  the  spiritual  body  appears  be 
fore  those  who  are  spiritual,  even  as  the  natural  body  appears 
before  those  who  are  natural,  it  may  then  also  be  understood, 
that  the  last  judgment  will  not  be  in  the  natural,  but  in  the 
spiritual  world  ;  for  all  the  men  who  were  ever  born  and  have 
died,  are  altogether  there. 

4.  When  this  is  understood,  then  may  the  paradoxes  be  dis 
sipated,  which  man  would  otherwise  entertain  on  the  state  of 
souls  after  death,  and  their  reunion  with  putrid  corpses,   and 
on  the  destruction  of  the  created  universe  ;  in  other  words,  oil 
the  last  judgment.     The  paradoxes  he  would  entertain  on  the 
state  of  souls  after  death,  are  these  :  that  man  was  then  like  an 
exhalation,  or  like  wind,  or  like  ether  ;  either  that  he  was  float 
ing  in  the  air,  or  permanent  in  no  place,  but  in  a  somewhere, 
(in  Ubi)  which  they  call  Pu  ;  and  that  he  saw  nothing,  because 
he  had  no  eyes  ;  heard  nothing,  because  he  had  no  ears  ;  spoke 
nothing,  because  he  had  no  mouth  ;  and  was  therefore  blind, 
deaf,  and  dumb  ;  and   that  he  was  continually,  and,  it  must 
be,  sorrowfully,  longing  to  retain  those  functions  of  the  soul, 
from  which  all  the  joyousness  of  life  proceeds,  at  the  day  of 
the  last  judgment :  also,  that  the  souls  of  all  who  have  lived 
since  the  first  creation,  were  in  the  same  wretched  state,  and 
that  the  men  of  fifty  or  sixty  ages  ago,  were  likewise  still  float 
ing  in  the  air,  or  remaining  in  Pu,  and  awaiting  the  judgment ; 
with  other  lamentable  things. 

5.  I  pass  over  paradoxes,  similar  to,  and  equally  numerous 
with  these,  which  the  man  who  knows  not  that  he  is   a  man 
after  death,  as  before  it,  must  entertain  concerning  the  destruc 
tion  of  the  universe.     But  he  who  does  know,  that  a  man,  after 
death,  is  not  an  exhalation,  or  a  wind,  but  a  spirit,  and,  if  he 
has  lived  well,  an  angel  in  heaven,  and  that  spirits  and  angels 
are  men  in  a  perfect  form,  may  think  from  his  intellect,  of 
the  future  state,  and  the  last  judgment;  rejecting  the  non-in 
tellectual  faith  which   harbors  mere  traditions :  and   may  also 
with  certainty  conclude  from  his  intellect,  that  the  last  judg 
ment,  which  is  predicted  in  the  Word,  will  not  exist  in  the 
natural  world,  but  in  the  spiritual  world,   where  all  are  to 
gether  :  and  furthermore,  that  whenever  it  does  exist,  it  must  be 
revealed,  for  the  sake  of  the  fidelity  of  the  Word,  [propter  tidem 
Verbi.] 

6.  Put  away  from  you   the  idea  of  the  soul  being  an  ex 
halation,  and  then  think  of  your  own  state,   or  of  the  state  of 

494 


CONTINUATION    OF   THE   LAST  JUDGMENT.  6 £ 

your  friends,  or  of  the  state  of  your  infants  after  death.  Shall 
you  not  think  you  will  be  a  living  man,  [quod  victurus  sis 
homo]  and  they  likewise  ?  And  since  there  is  no  proper  life 
without  the  senses,  you  cannot  think  otherwise  than  that  they 
also  see,  hear,  and  speak;  which  also  accords  with  the  in 
scriptions  of  those  who  erect  monuments  over  deceased  relations, 
and  place  them  in  heaven  among  the  angels,  in  white  garments, 
and  in  paradises.  But  if  afterwards  you  relapse  into  the  idea, 
that  the  soul  is  an  exhalation,  and  lias  no  sensitive  life  un 
til  after  the  last  judgment,  can  you  help  being  distracted 
when  you  think,  "What,  and  where  shall  I  be  in  the  mean 
time  ?  Shall  I  float  in  the  air,  or  remain  in  Pu  ?  Yet  the 
preacher  teaches  me  that  after  death  I  shall  come  among  the 
blessed,  if  I  have  believed  well,  and  lived  well."  You  may 
believe  then,  as  the  truth  is,  that  you  are  a  man  after  death  as 
well  as  before  it,  differing  only,  as  spiritual  differs  from  natural. 
Thus  also,  think  all  those  who  are  believers  in  eternal  life, 
without  knowing  anything  of  this  hypothetic  tradition  on  the 
soul. 

7.  From  what  has  been  said  already,  it  may  appear,  that 
the  last  judgment  cannot  exist  in  the  natural  world,  but  may 
exist  in  the  spiritual  world.  That  it  also  has  existed  there, 
may  be  seen  from  the  things  related  of  it  from  sight,  in  the 
former  small  work  ON  THE  LAST  JUDGMENT,  n.  45  to  72,  and 
will  appear  still  further,  from  the  particulars  about  to  be 
related  from  sight,  of  the  last  judgment  upon  the  Reformed. 
He  who  attends,  may  also  see  it,  from  the  new  things  which 
are  now  revealed  concerning  heaven,  the  Word,  and  the  church. 
What  man  can  draw  such  things  from  himself? 


OF  THE  STATE  OF   THE    WORLD  AND   OF  THE    CHURCH    BEFORE 
THE  LAST  JUDGMENT,   AND  AFTER  IT. 

8.  THAT  the  last  judgment  has  been  accomplished  in  the 
spiritual  world,  may  appear  from  what  has  just  been  said: 
nevertheless,  in  order  to  know  anything  of  the  state  of  the 
world  auxl  the  church  before  and  after  it,  a  thorough  knowledge 
of  the  following  subjects  is  necessary. 

I.  What  is  understood  by  the  former  heaven  and  the  formei 
land  which  passed  away.  Apoc.  xxi.  1. 

II.  Who,  and  what  manner  of  men,  those  in  the  formei 
heaven,  and  in  the  former  land,  were. 

III.  That  before  the  last  judgment  was  effected  upon  them, 
much  of  the  communication  between  heaven  and  the  world, 
therefore  also  between  the  Lord  and  the  church,  was  intercepted. 

495 


8 — -10  CONTINUATION   OF   THE    LAST   JUDGMENT. 

IV.  That  after  the  last  judgment  the  communication  was 
restored. 

Y.  That  hence  it  is,  that  after  the  last  judgment,  and  not 
sooner,  revelations  were  made  for  the  new  church. 

VI.  That  the  state  of  the  world  and  of  the  church  before 
the  last  judgment  was  as  evening  and  night,  but  after  it,  as 
morning  and  day. 

9.  I.    What  is  understood  ly  the  former  heaven  and  the  for 
mer  land  which  passed  away,  mentioned  in  the  Apocalypse  xxi. 
1.     The  former  heaven  and  the  former  land  there  mentioned, 
neither  mean  a  heaven  visible  to  the  eyes  of  men  in  the  world, 
and  a  land  inhabited  by  men  ;  nor  the  former  heaven,  which  is 
the  abode  of  all  those,  since  the  first  creation,  who  have  lived 
well.     But  congregations  of  spirits  are  understood,  who,  be 
tween  heaven  and  hell,  had  made  seeming  heavens  [tanquam 
cselos]  for  themselves  :  and  inasmuch  as  all  spirits  and  angels 
inhabit  lands,  as  well  as  men,  therefore',  by  the  former  heaven 
and  the  former  land,  these  seeming  heavens  themselves  are  under 
stood.     The  passing  away  of  that  heaven  and  that  land  was  a 
thing  seen,  and  it  has  been  described  from  sight  in  the  work 
ON  THE  LAST  JUDGMENT,  n.  45  to  72. 

10.  II.    Who,  and  what  manner  of  men,  those  in  the  former 
heaven,  and  in  the  former  land,  were,  was  described  in  the  work 
ON  THE  LAST  JUDGMENT  ;  but  inasmuch  as  on  a  knowledge  of 
this  subject,  depends  the  understanding  of  what  follows,  who 
and  what  they  were,  shall  again  be  told.  All  those  who  gathered 
themselves  together  underneath  heaven,  and  in  various  places 
formed  seeming  heavens  for  themselves,  and  also  called  them 
heavens,  were  conjoined  with  the  angels  of  the  ultimate  heaven, 
but  only  as  to  externals,  not  as  to  internals.    For  the  most  part 
they  were  the  goats  and  those  akin  to  them,  who  are  named  in 
Matthew  xxv.  41  to  46  ;  who,  indeed,  in  the  world  had  not 
done  evils,  for,  morally,  they  had  lived  well ;  but  they  had  not 
done  goods  from  a  good  origin,  for  they  had  separated  faith 
from  charity,  and  hence,  had  not  regarded  evils  as  sins.   Now, 
because  in  externals  they   had  lived  as  Christians,  they  were 
conjoined  with  the  angels  of  the  ultimate  heaven,   who   were 
like  them  in  externals,  but  unlike  them  in  internals  ;   they  be 
ing  the  sheep,  and  in  faith,  yet  in  the  faith   of  charity.      On 
account  of  this  conjunction  they  were  necessarily  tolerated  ;  for 
the  act  of  separating  them,  before   the   last  judgment,   would 
have  brought  ruin  upon  those  who  were  in  the  ultimate  heaven, 
who  would  have  been  drawn  into  destruction  with  them.     This 
is  what  the  Lord  foretold  in  Matthew  :  "Jvsus  spake  a  parable  ; 
the  kingdom  of  the  heavens  is  like  unto  a  man  who  sowed  good 
seed  in  his  field  ;  but  while  men  slept,  his  enemy  came,    and 
sowed  tares,  and  went  avmy  :  when  the  Hade  was  sprung  up, 
and  brought  forth  fruit,  then  appeared  the  tares  also  j   so  the 

490 


CONTINUATION    OF   THE    LAST   JUDGMENT.  10 12 

servants  of  the  householder  coming,  said  unto  him,  Sir,  didst 
not  thou  sow  good  seed  in  thy  field  f  Whence  then  are  the  tares  f 
Wilt  thou  then  that  we  go  and  gather  the  in  up  f  jBut  he  said, 
Nay,  lest,  while  ye  gather  up  the  tares,  ye  root  up  also  the 
wheat  witli  them  :  let  both  grow  together  until  the  harvest  /  and 
in  the  time  of  harvest  I  will  say  to  the  reapers,  Gather  ye  to 
gether  first  the  tares,  and  bind  them  in  bundles  to  burn  them  j 
but  gather  the  wheat  into  my  barn.  He  who  hath  sown  the 
good  seed,  is  the  Son  of  Man  •  the  field  is  the  world  /  the  seed 
are  the  sons  of  the  kingdom  ;  the  tares  are  the  sons  of  evil  ;  the 
harvest  is  the  consummation  of  the  age  :  as  therefore  the  tares 
are  gathered  together,  and  burned,  so  shall  it  be  in  the  consumma 
tion  of  the  age"  xiii.  24  to  30,  37  to  40;  the  consummation 
of  the  age  is  the  last  time  of  the  church;  the  tares  are  those 
who  are  inwardly  evil ;  the  wheat  are  those  who  are  inwardly 
good  ;  the  gathering  the  tares  together  to  burn,  is  the  last  judg 
ment  upon  the  evil ;  the  care  lest  a  separation  before  the  last 
judgment  should  bring  ruin  upon  the  good,  is  signified  by  "  lest 
in  collecting  the  tares  you  should  at  the  same  time  root  up  the 
wheat  with  them  :  suffer  them  both  to  grow  till  the  harvest." 

11.  III.   That  before  the  last  judgment  was  effected  upon  them, 
much  of  the  communication  between  heaven  and  the  world,  there 
fore  between  the  Lord  and  the  church,  was  intercepted.    All  en 
lightenment  comes  to  man  from  the  Lord  through  heaven,  and 
enters  by  an  internal  way.     So  long  as  there  were  congregations 
of  such  spirits  between  heaven  and  the  world,  or  between  the 
Lord  and  the  church,  man  was  unable  to  be   enlightened.     It 
was  as  when  a  sunbeam  is  cut  off  by  a  black  interposing  cloud, 
or  as  when  the  sun  is  eclipsed,  and  its  light  arrested,   by    the 
interjacent  moon.     Wherefore,  if  anything  had  been   then   re 
vealed  by  the  Lord,  either  it  would  not  have  been  understood, 
or  if  understood,  still  it  would  not  have   been   received,   or  if 
received,  still  it  would  afterwards  have  been  suffocated.     JSTow 
since  all  these  interposing  congregations  were  dissipated  by  the 
last  judgment,  it  is  plain,  IV.  That  the  com7nunication  between 
heaven  and  the  world,  or  between  the  Lord  and  the  church,  has 
been  restored. 

12.  Y.  Hence  it  is,  that  after  the  last  judgment,  and  not 
sooner,  revelations  were  made/on'  the  New  Church.     For  since 
communication  has  been  restored  by  the  last  judgment,  man  is 
able  to  be  enlightened  and  reformed  ;  that  is,  to  understand  the 
Divine  Truth  of  the  Word,  to  receive  it  when  understood,  and 
to  retain  it  when  received,  for  the  interposing  obstacles  are  re 
moved  ;  and  therefore  John,  after  the  former  heaven  and  the  for 
mer  land  passed  away,  said  that  he  "saw  a  new  heaven  and  a 
new  land,  and  then,  the  holy  city  Jerusalem,  descending  from 
G od  out  of  heaven,  prepared  as  a  bride  adorned  for  her  hus 
band  :  and  heard  One  sitting  upon  the  throne,  say,  JBehold 

[32]  497 


12 14  CONTINUATION    OF   THE    LAST   JUDGMENT. 

/  make  all  things  new"  Apoc.  xxi.  1,  2,  5.  That  the  church 
is  understood  by  Jerusalem  may  be  seen  in  the  DOCTRINE  CON 
CERNING  THE  LORD,  n.  62  to  64.  Concerning  its  new  revela 
tions  see  n.  65  of  the  same  work. 

13.  YI.  That  the  state  of  the  world  and  of  the  church  before  the 
last  judgment  was  as  evening  and  night,  but  after  it,  as  momiing 
and  day.  When  the  light  of  truth  does  not  appear,  there  is  a 
state  of  the  church  in  the  world  like  evening  and  night ;  (that 
there  was  such  a  state  before  the  last  judgment,  may  appear 
from  what  is  said  in  n.  11)  ;  but  when  the  light  of  truth  appears, 
and  the  truth  is  received,  there  is  a  state  of  the  church  in  the 
world  like  morning  and  day.  Hence  it  is,  that  these  two  states 
of  the  church  are  called  evening  and  morning,  and  night  and 
day,  in  the  Word  ;  as  in  the  following  passages  :  "The  Holy  One 
said  unto  me.  Until  the  evening  (and)  the  morning  (be)  two  thou 
sand  three  hundred  ;  then  the  holy  thing  shall  be  justified"  Dan. 
viii.  14.  "The  vision  of  the  evening  and  the  morning  is  truth" 
Dan.  viii.  26.  "There  shall  be  one  day,  which  is  known  to  Je 
hovah,  neitJier  day  nor  night,  for  about  the  time  of  evening  there 
shall  be  light,"  Zech.  xiv.  7.  "One  crying  unto  me  out  of  Seir, 
Watchman,  what  of  the  night?  The  watchman  said,  The  morn 
ing  cometh,  and  also  the  night,"  Isaiah  xxi.  11,  12.  Concerning 
the  last  time  of  the  church,  Jesus  said,  "  Watch,  for  ye  know 
not  when  the  Lord  of  the  house  will  come,  whether  at  evening, 
at  midnight,  at  cock-crowing,  or  in  the  morning,''''  Mark  xiii. 
35.  "Jesus  said,  I  must  workwhile  it  is  day  ;  the  night  cometh, 
when  no  one  can  work,"  John  ix.  4 ;  and  elsewhere,  as  in 
Isaiah  xvii.  14;  Jer.  vi.  4,  5  ;  Psalm  xxx.  6  ;  Psalm  Ixv.  9  ; 
Psalm  xc.  6.  Since  such  things  are  understood  by  evening  and 
morning,  therefore  the  Lord,  in  order  to  fulfil  the  Word,  also 
was  buried  in  the  evening  and  rose  again  in  the  morning. 


OF  THE  LAST  JUDGMENT  UPON   THE  REFORMED. 

14.  THE  former  work  ON  THE  LAST  JUDGMENT  treated  of  the 
judgment  upon  those  who  are  understood  by  the  Babylon  ; 
and  somewhat  of  the  judgment  upon  the  Mahometans,  and 
upon  the  Gentiles ;  but  not  of  the  judgment  upon  the  Reformed. 
It  was  said  only,  that  the  Reformed  were  in  the  middle,  ar 
ranged  there  according  to  countries  ;  the  Papists  around  them  ; 
the  Mahometans  around  the  Papists,  and  the  Gentiles,  and 
peoples  of  various  religions  in  the  circumferences.  The  Re 
formed  constituted  the  middle,  or  central  region,  because  they 
read  the  Word,  and  worshiped  the  Lord,  and  hence  had  the 
greatest  light:  and  spiritual  light,  proceeding  from  the  Lord 
as  a  sun,  which  sun  in  its  essence  is  Divine  Love,  extends  itself 
498 


CONTINUATION    OF   THE   LAST   JUDGMENT.  14 16 

in  all  possible  directions,  and  enlightens  even  those  who  are  in 
the  extreme  circumferences,  opening  in  them  the  faculty  of 
understanding  truths,  in  as  far  as  their  religions  allow  them  to 
be  receptive.  For  spiritual  light  in  its  essence  is  Divine  Wis 
dom,  and  it  enters  the  intellect  in  man,  in  as  far  as,  from  know- 
edges  received,  he  has  the  faculty  of  perceiving  it ;  and  does 
not  pass  through  spaces,  like  the  light  of  the  world,  but  through 
the  affections  and  perceptions  of  truth,  therefore,  in  an  instant, 
to  the  last  limits  of  the  heavens.  From  these  affections  and 
perceptions,  arise  the  appearances  of  spaces  in  the  spiritual 
world.  On  this  subject  much  may  be  seen  in  THE  DOCTRINE 

CONCERNING  THE  SACRED  SCRIPTURE,  II.  104:  to  113. 

15.  The  last  judgment  upon  the  Reformed  shall  be  described 
in  the  following  order. 

I.  Upon  whom  among  the  Reformed  the  last  judgment  was 
effected. 

II.  Of  the  signs  and  visitations  preceding  the  last  judgment. 

III.  How  the  universal  judgment  was  eifected. 

IV.  Of  the  salvation  of  the  sheep. 

16.  1.    Upon  whom  among  the  Reformed  the  last  judgment 
was  effected.     The  last  judgment  was  effected  upon  those  only 
of  the  Reformed,  who  professed  a  belief  in  God,  read  the  Word, 
heard  sermons,  partook  of  the  sacrament  of  the  supper,  and  did 
not  neglect  the  solemnities  of  church-worship,  in  the  world ; 
and  yet  thought  that  adulteries,  various  kinds  of  theft,  lying, 
revenge,  hatred,  and  the  like,  were  allowable.    These,  although 
they  profesed  a  belief  in  God,  still  made  no  account  of  sins 
against  Him ;  though  they  read  the  Word,  still  they  made  no 
account  of  the  precepts  of  life  in  it ;  though  'they  heard  ser 
mons,  still  they  paid   no  attention  to  them  ;  though   they  par 
took  of  the  sacrament  of  the   supper,  still  they   desisted   not 
from  the  evils  of  their  former  lives  ;  and  though  they  did  not 
neglect  the  solemnities  of  worship,  still  they  amended  their 
lives  in  nothing.     Thus   they  lived  as  if  from  religion  in  their 
externals,  yet  were  totally  destitute  of  it   in  their  internals. 
These  are  they  who  are  understood  by  the  Dragon  in  the  Apo 
calypse  xii. ;  for  it  is  there  said   of  the  Dragon,  that  it  was 
Been  in  heaven,  that  it  fought  writh  Michael  in  heaven,  and  that 
it  drew  down  the  third  part  of  the  stars  from  heaven  ;  which 
things  are  said,  because  these  spirits,  by  means  of  the  profes 
sion  of  a  belief  in  God,  by  reading  the  Word,  and  by  outward 
worship,  communicated  with  heaven.     These  same  spirits  are 
understood  by  the  goats  in  Matthew  xxiv.  ;  to  whom  it  is  not 
said   that  they  did  evils,  but  that  they  omitted  to  do  goods ; 
and  all  such  omit  to  do  goods  which  are  goods,  because  they 
do  not  shun  evils  as  sins,  and  because,  although  they  do  not 
commit  them,  they  think  them  allowable,  and  therefore  com 
mit  them  in  spirit,  and  in  body,  too,  when  they  can. 

499 


17 20  CONTINUATION    OF   THE   LAST   JUDGMENT. 

IT.  Upon  till  such  among  the  Reformed  the  hist  judgment 
was  effected,  but  not  upon  those  who  did  not  believe  in  God. 
who  contemned  the  Word,  and  rejected  from  their  hearts  the 
holy  tilings  of  the  church,  for  all  these,  so  soon  as  ever  they 
went  from  the  natural  into  the  spiritual  world,  werj  cast  into 
hell. 

18.  All  who  lived  like  Christians  in  externals,  and  made  no 
account  of  a  Christian  life,  were  outwardly  in  unity  with  the 
heavens,  but  inwardly  with  the  hells,  and  since  they  could  not 
be  torn  away  instantaneously  from  their  conjunction  with  hea 
ven,  they  were  detained  in  the  world  of  spirits,  which  is  mediate 
between  heaven  and  hell,  and  it  was  there  permitted  them  to 
form  societies,  and  to  live  together  as  in  the  world  ;  and  by 
arts  unknown  in  the  world,  to  cause  splendid  appearances,  and 
by  this  means  to  persuade   themselves   and  others,  that  they 
were  in  heaven  ;  from  the  outward  appearance,  therefore,  they 
called  their  societies  heavens      The  heavens  and  the  lands  in 
which   they  dwelt,  are  understood  by  the  former  heaven,  and 
the  former  land  which  passed  away,  Apoc.  xxi.  1. 

19.  In  the  meantime,  so  long  as  they  remained  there,  the 
interiors  of  their  minds  were  closed   over,  and  the  exteriors 
were  opened  ;  by  which  means,  their  evils,  which  united  them 
with  the  hells,  were  not  apparent.     But  on  the  approach  of  the 
last  judgment,  their  interiors  were   unclosed,   and  they  then 
appeared  before  all,  such  as  they  really  were  ;  and  since  they 
then  acted  in  unity  with  the  hells,  they  were,no  longer  able  to 
simulate  Christian  lives,  but  rushed  with  delight  into  evils  and 
crimes  of  every  description,  and  were  turned  into  devils,  and, 
moreover,  were  seen  as  such,  some  black,  some  fiery,  and  some 
livid  like  corpses;  those  who  were  in  the  pride  of  self-intelligence, 
appearing  black  ;  those  who  were  in  the  furious  love  of  ruling 
over  all,  appearing  fiery  ;  and  those  who  were  in  the  neglect  and 
contempt  of  truth,  appearing  livid  like  corpses.     Thus  were  the 
scenes  of  those  theatres  changed. 

20.  The  Reformed  constitute  the  inmost  part  or  middle  re 
gion  of  the  world  of  spirits,  which  is  mediate  between  heaven 
and  hell,  and  are  there  arranged  according  to  countries.    In  the 
centre  of  this  middle  region  are  the  English  ;  towards  the  south 
and  the  east  of  it  are  the  Dutch ;  towards  the  north,  the  Ger 
mans  ;  towards  the  west  and  the  north,  the  Swedes ;  and  to 
wards  the  west,  the  Danes.     But   those   only  who  have  led 
lives  of  charity,  and  its  faith,  are  in  that  middle  region  :  many 
societies  of  them  dwell   there.     Surrounding  them  are  those 
of  the  Reformed,  who  have  not  led  lives  of  faith  and  charity  : 
these  are  they  who  made  seeming  heavens  to  themselves.    But 
there  is  a  different  arrangement  of  all  in  heaven,  as  well  as  of 
ail  in  hell.    The  reason  why  the  Reformed  constitute  the  middle 
is,  because  the  Word  is  read,  and  the  Lord  is  worshiped  among 

500 


CONTINUATION    OF    THE    LAST    JUDGMENT.  20 23 

them,  in  consequence  of  which,  the  light  is  greatest  where  they 
are ;  and  thence,  as  from  a  centre,  this  light  is  propagated  to, 
and  enlightens,  all  the  circumferences.  For  the  light  in  which 
spirits  and  angels  are,  proceeds  from  the  Lord  as  a  Sun,  and 
this  Sun,  in  its  essence,  is  Divine  Love,  and  the  light  which 
proceeds  from  it,  in  its  essence,  is  Divine  Wisdom :  all  the 
spirituality  [omne  spirituale]  of  that  world  is  derived  from  it. 
Concerning  the  Lord  as  the  Sun  of  the  spiritual  world,  and 
concerning  the  light  and  heat  of  that  Sun,  see  the  work  on 
HEAVEN  AND  HELL,  n.  116  to  140. 

21.  Every  arrangement  of  the  societies  in  that  world,  is  an 
arrangement  according  to  the  differences  of  love;  the  reason  of 
which  is,  that  love  is  the  life  of  man,  and  the  Lord,  who  is 
Divine  Love  Itself,  arranges  them  according  to  receptions  of  it ; 
and  the  differences  of  loves  are  innumerable,  and  known  to 
no  one,  but  the  Lord  alone.     He  so  conjoins  the  societies,  that 
they  all  lead,  as  it  were,  one  life  of  man  ;  the  societies  of  the 
heavens,  one  life  of  celestial  and  spiritual  love ;  the  societies  of 
the  hells,  one  life  of  diabolical  and  infernal  love ;    the  heavens 
and  the  hells  He  conjoins  by  oppositions.     On  account  of  this 
arrangement,  every  man  after  death  goes  into  the  society  of 
his  own  love,  and  cannot  go  into  any  other,  for  his  love  opposes 
it.      Hence  it  is  that  they  who  are  in  spiritual  love  are  in  hea 
ven,  but  that  they  who  are  in  mere  natural  love  are  in  hell. 
Spiritual  love  is  entirely  and  only  implanted  [unice  inditur]  by 
a  lite  of  charity,  and  natural  love  remains  natural,  if  a  life  of 
charity  is  omitted  ;  and  natural  love,  if  it  is  not  subjected  to 
spiritual  love,  is  opposed  to  it. 

22.  From  these  particulars  it  may  appear,  upon  whom  of  the 
Reformed  the  last  judgment  was  effected; — that    it  was  not 
upon  those  who  were  in  the  centre,  but  upon  those  who  were 
around  it :  whose  external  morality,  as  was  said  above,  gave  them 
the  outward  appearance  of  Christians,  while  inwardly  they  were 
not  Christians,  because  they  were  destitute  of  spiritual  life. 

23.  Of  the  signs  and  visitations  preceding  the  last  judgment. 
There  was  seen,  as  it  were,  a  stormy  cloud  upon  those  who  had 
formed  to  themselves  seeming  heavens,  which  appearance  re 
sulted  from  the  presence  of  the  Lord  in  the  angelic  heavens 
above  them,  especially  from  His  presence  in  the  ultimate  hea 
ven,  lest  any  of  the  angels  of  that  heaven,  in  consequence  of 
conjunction  with  these  spirits,  should    be  carried  away,  and 
perish  with  them.   The  superior  heavens  moreover  were  brought 
down  nearer  to  them,  by  means  of  which,  the  interiors  of  those 
upon  whom  the  judgment  was  about  to  come  were  disclosed  ;  on 
which  disclosure,  they  appeared  no  longer  like  moral  Christians, 
as  before,  but  like  demons  ;  in  tumults,  and  in  mutual   strife, 
about  God,  the  Lord,  the   Word,  faith,  and  the   church;  and 
because  their  concupiscences  to  evils  were  then  let  loose,  they 

501 


23 27      CONTINUATION  OF  THE  LAST  JUDGMENT. 

rejected  all  these  subjects  with  contempt  and  ridicule,  and 
rushed  into  every  kind  of  enormity.  Thus  the  state  of  those 
heavenly  inhabitants  was  changed.  Then  at  the  same  time,  all 
their  splendid  appearances,  which  they  had  made  to  themselves 
by  arts  unknown  in  the  world,  vanished  away ;  their  palaces 
were  turned  into  vile  huts;  their  gardens  into  stagnant  pools; 
their  temples  into  heaps  of  rubbish ;  and  the  very  hills  they  in 
habited  into  mounds  of  gravel,  and  into  other  similar  things, 
which  corresponded  to  their  depraved  dispositions  aud  lusts. 
For  all  the  visible  things  of  the  spiritual  world,  are  the  corres 
pondences  of  the  affections  of  spirits  and  angels.  These  were 
the  signs  of  the  coming  judgment. 

24.  As  the  disclosure  of  the  interiors  increased,  so  the  order 
among  the  inhabitants  was  changed  and  inverted.     Those  who 
were  most  potent  in  reasonings  against  the  holy  things  of  the 
church,  rushed  into  the  middle,  and  assumed  the  dominion  ; 
and  the  rest,  who  were  less  potent  in   reasonings,  receded  to 
the  circumferences,  and  acknowledged  those  who  were  in  the 
middle,  as  their  tutor-angels.      Thus  they  banded  themselves 
into  the  form  (facies)  of  hell. 

25.  These  changes  of  their  state  wrere  accompanied  by  va 
rious  concussions  of  their  dwellings  and  lands;  which  were  fol 
lowed  by  earthquakes,  mighty   according  to  their  perversities. 
Here  and  there,  too,  gaps  were  made  towards   the  hells  which 
were  under  them,  and  a  communication  was  thus  opened  with 
these  hells  :  there  were  then  seen  exhalations  ascending,  as  of 
smoke  mingled  with  sparks  of  lire.     These  also  were  signs 
which  preceded,  and  they  are  understood  by  the  Lord's  words 
on  the  consummation  of  the  age,  and   afterwards  on  the  last 
judgment,  in  the  Evangelists,  "Nation  shall  be  stirred  up  against 
nation  j  there  shall  be  great  earthquakes  in  divers  places  /  signs 
also  from  heaven^  terrible  and  great.     And  there  shall  be  dis 
tress  of  nations,  the  sea  and  the  salt  water  roaring" 

26.  VISITATIONS  also  were  made  by  angels  ;  for  before  any 
ill-constituted  [mala  sarta]  society  perishes,  visitation  always 
precedes.     The  angels  exhorted  them  to  desist,  and  denounced 
destruction  upon  them  if  they  did  not.   At  the  same  time  they 
sought  out,  and  separated,  any  good  spirits  who  were  inter 
mingled  with  them.     But  the  multitude,  excited  by  their  lead 
ers,  reviled  the  angels,  and  rushed  in  upon  them,  for  the  purpose 
of  dragging  them  into  some  public  place,  and  treating  them  in 
an  abominable  manner ;  just  indeed  as  was  done  in  Sodom.  The. 
most  of  these  spirits  were  professors  of  faith  separated  from 
charity  ;  and  there  were  even  some  among  them,  who  profess 
ed  charity,  and  yet  led  wicked  lives. 

2T.  III.  How  the  universal  judgment  was  effected.     Since 
the  visitations  arid  premonitory  signs  of  the  coming  judgment 
could  not  deter  their  minds  from  abominable  practices,  and 
502 


CONTINUATION  OF  THE  LAST  JUDGMENT.      27 29 

from  seditious  plottings  against  those  who  acknowledged  the 
Lord  as  the  God  of  heaven  and  earth,  held  the  Word  sacred, 
and  led  a  life  of  charity,  therefore  the  last  judgment  came  upon 
them.  It  was  thus  effected. 

28.  The  Lord  was  seen  in  a  bright  cloud  with  angels,  and  a 
sound  as  of  trumpets  was  heard  from  it ;  which  was  a  sign  re 
presentative  of  the  protection  of  the  angels  of  heaven  hy  the 
Lord,  and  of  the  gathering  of  the  good  from  every  quarter. 
For  the  Lord  does  not  bring  destruction  upon  any,  but  only 
protects  His  own,  and  draws  them  away  from  communication 
with  the  wicked  ;  whereupon,  the  wicked  come  into  their  own 
concupiscences,  by  which  they  are  impelled  into  every  kind  of 
abomination.     Then  all  who  were  about  to  perish,  were  seen 
together  in  the  likeness  of  a  great  dragon,  with  its  tail  extended 
in  a  curve,  and  elevated  towards  heaven,  bending  itself  about 
on  high  in  various  directions,  as  though  it  would  destroy  hea 
ven,  and  draw  it  down  :  but  the  attempt  was  vain,  for  the  tail 
was  cast  down,  and  the  dragon,  which  also  appeared  elevated, 
sank  beneath.     It  was  granted  me  to  see  this  representation, 
that  I  might  know  and  make  known   who  are  understood  by 
the    dragon    in    the    Apocalypse ;    namely,  that    the  dragon 
means  all  who  read  the  Word,  hear  sermons,  and  perform   the 
rites  of  the  church,  making  no  account  of  the  concupiscences 
of  evil  which  beset  them,  and  inwardly  meditating  thefts  and 
frauds,  adulteries  and  obscenities,  hatred  and  revenge,  lies  and 
blasphemies  ;  and  who  thus  live  like  devils  in  spirit,   and   like 
angels  in  body.    These  constituted  the  body  of  the  dragon,  but 
the  tail  was  composed  of  those  who,  when  in  the  world,  lived 
in  faith  separated  from  charity,  and  were  like  the  former  in  re 
gard  to  thoughts  and  intentions. 

29.  Then  I  saw  some  of  the  rocks  they  inhabited  subsiding 
to  the  lowest  depths  [ima]  ;  some  transported  to   a  great  dis~ 
tance  ;  some  cleft  in  the  middle,  and  those  who  were  on  them 
cast  down  through  the  openings  ;  and  others  inundated  as  with 
a  deluge.    And  I  saw  many  spirits  collected  into  companies,  as 
into  bundles,  according  to  the  genera  and  species  of  evil,  and 
cast  hither  and    thither  into    whirlpools,   marshes,    stagnant 
waters,  and  deserts,  which  were  so  many  hells.     The  rest  who 
were  not  on  rocks,  but  scattered  here  and  there,  and  who  yet 
were  in    similar  evils,  fled  affrighted  to  the  Papists,   Maho 
metans,  and  Gentiles,  and  professed  their  religions,  which  they 
could  do  without  any  disturbance  of  mind,  inasmuch  as  they 
themselves  had  no  religion  at  all ;  but  still,  lest  they  should 
seduce  these  spirits  also,  they  were  driven  away,  and  thrust 
down  to  their  own  companions  in  the  hells.     This  is  a  general 
description  of  their  destruction  ;  the  particulars  I  saw,  are  too 
numerous  to  be  here  described. 

30.  Of  the  salvation  of  t fie  sheep.     After  the  last  judgment 

503 


30,    31  CONTINUATION    OF    Till:    LAST   JUDGMENT. 

was  accomplished,  there  was  then  joy  in  heaven,  and  also  light 
in  the  world  of  spirits,  such  as  was  not  before.  The  kind  of 
joy  there  was  in  heaven,  after  the  dragon  was  cast  down,  is 
described  in  the  Apocalypse  xii.  10,  11,  12  ;  and  there  was 
light  in  the  world  of  spirits,  because  the  infernal  societies  wJiich 
were  removed,  had  been  interposed,  like  clouds  which  darken 
the  earth.  A  similar  light  also  then  arose  in  men  in  the  world, 
giving  them  new  enlightenment. 

31.  I  then  saw  angelic  spirits,  in  great  numbers,  rising  from 
below,  [ex  Inferis]  and  elevated  into  heaven.  They  were  the 
sheep,  there  reserved,  and  guarded  by  the  Lord  for  ages  back, 
lest  they  should  come  into  the  malignant  sphere  of  the  influ 
ence  of  the  dragonists,  and  their  charity  be  suffocated.  These 
are  they,  who  are  understood  in  the  Word,  by  those  who  went 
forth  from  the  sepulchres ;  also,  by  the  souls  of  those  slain  for 
the  testimony  of  Jesus,  who  were  watching  ;  and  by  those  who 
arc  of  the  first  resurrection. 


404 


A  CONTINUATION 


CONCERNING 


THE   SPIEITUAL   WORLD. 


OF   THE   SPIRITUAL  WORLD. 

'6V.  THE  spiritual  world  lias  been  treated  of  in  a  special  work 
on  HEAVEN  AND  HELL,  in  which  many  particulars  of  that 
world  are  described  ;  and  since  every  man  enters  that  world 
after  death,  his  state  then  is  also  described  there.  It  has  been 
commonly  known,  that  man  will  live  after  death,  because  he  is 
born  a  man,  and  created  in  the  linage  of  God,  and  because  the 
Lord,  in  His  Word,  teaches  it ;  but  the  manner  of  his  future 
life  has  hitherto  been  unknown.  It  has  been  believed  that  he 
was  then  a  soul,  of  which  the  only  idea  conceived  was,  that  it 
resembled  air,  or  ether,  with  some  cogitativeness  residing  in  it, 
and  without  such  sight  as  belongs  to  the  eye,  without  such 
hearing  as  belongs  to  the  ear,  and  without  such  speech  as  be 
longs  to  the  mouth.  And  yet  man  is  equally  a  man  after  death ; 
and  so  much  a  man,  that  he  knows  no  other  than  that  he  is 
still  in  the  former  world  ;  he  sees,  hears,  and  speaks,  as  in  the 
former  world  ;  he  walks,  runs,  and  sits,  as  in  the  former  world  ; 
he  eats  and  drinks,  as  in  the  former  world  ;  he  sleeps  and 
awakens,  as  in  the  former  world  ;  he  enjoys  the  conjugial  de 
light,  as  in  the  former  world  ;  in  a  word,  is  a  man,  in  the  gene 
ral,  and  in  every  particular;  from  which  it  is  plain,  that  death 
is  but  a' continuation  of  life,  and  a  mere  transit. 

33.  There  are  many  causes  of  man's  ignorance  of  this,  his 
state  after  death  ;  one  of  which  is,  that  he  could  not  be  en 
lightened,  so  little  faith  had  he  in  the  immortality  of  the  soul  ; 
as  may  appear  from  many  even  of  the  learned,  who  believe 
themselves  to  be  similar  to  beasts,  and  only  more  perfect  than 
they,  in  having  the  faculty  of  speech  ;  thus  denying  the  life 
after  death  in  their  hearts,  although  they  admit  it  with  their, 
mouths.  This  way  of  thinking  of  theirs  has  made  them  so 
sensual,  that  they  cannot  believe  that  a  man  is  a  man  after 
death,  because  they  do  not  see  him  with  their  eyes,  for  they 
say,  how  can  a  soul  be  a  man  ?  It  is  not  so  with  those  who 
believe  they  will  live  after  death  ;  their  interior  thought  is,  that 
they  shall  go  to  heaven,  enjoy  delights  with  the  angels,  see 
heavenly  paradises,  and  stand  before  the  Lord  in  white  gar- 

505 


33 38  CONTINUATION    OF   Till-:    SPIRITUAL   WOELD. 

ments,  besides  other  tilings.  This  is  their  interior  thought ; 
their  exterior  thought  may  possibly  wander  from  it,  when  they 
think  of  the  soul,  from  the  hypothesis  of  the  learned. 

34.  That  a  man  is  equally  a  man  after  death,  although  he 
is  not  apparent  to  the  eyes,  may  appear  from  the  angels   seen 
by  Abraham,  by  Gideon,  by  Daniel,  and  other  prophets  ;  from 
the  angels  seen  in  the  Lord's  sepulchre,  and  afterwards,  often 
times,  by  John  in  the  Apocalypse  ;  especially  from  the  Lord 
Himself,  who  showed  his  disciples  that  He  was  a  man,  by 
touch,  and  by  eating,  and  yet  became  invisible  to  their  eyes. 
The  reason  why  they  saw  Him  was,  because  the  eyes  of  their 
spirits  were  then  opened  ;  and  when  these  eyes  are  opened,  the 
things  in  the  spiritual  world  appear  as  clearly  as  the  things  in 
the  natural  world. 

35.  Since  it  has  pleased  the  Lord  to  open  for  me  the  eyes  of 
my  spirit,  and  to  keep  them  open  now  for  nineteen  years,  it  has 
been  given  me  to  see  the  things  which  are  in  the  spiritual  world, 
as  well  as  to  describe  them.     I  can  asseverate,  that  they  are 
not  visions,  but  THINGS  SEEN  in  all  wakefulness. 

36.  The  difference  between  a  man  in  the  natural  world,  and 
a  man  in  the  spiritual  world,  is,  that  the  one  man  is  clothed  in 
a  spiritual  body,  but  the  other  in  a  natural  body  ;  and  the  spi 
ritual  man  sees  the  spiritual  man,  as  clearly  as  the  natural  man 
sees  the  natural  man  ;  but  the.  natural  man  cannot  see  the  spi 
ritual  man,  and  the  spiritual  man  cannot  see  the  natural  man, 
on  account  of  the  difference  between  natural  and  spiritual  ; 
what  kind  of  difference  this  is,  may  be  described,  but  not  in  a 
few  words. 

37.  From  the  visual  experience   of  so  many  years,  I  am 
enabled  to  relate  the  following  :  that  there  are  lands  in  the  spi 
ritual  world,  just  as  in  the  natural  world;  and  that  there  are 
hills  and  mountains,  and  plains  and  valleys,  also  fountains  and 
rivet's,  lakes  and  seas;  that  there  are  paradises   and  gardens, 
and  groves  and  woods,  and  palaces  and  houses  ;  also  that  there 
are  writings  and  books,  professions  and  trades  ;  and  that  there 
are  precious  stones,  gold  and  silver  ;  in  short,  that  there  are  all 
the  things,  in  general  and  in  particular,  which  exist  in  the  na 
tural  world,  and  that  these  things  are  infinitely  more  perfect  in 
the  heavens. 

38.  But  the  difference  in  general  is  this;   that  all  things  in 
the  spiritual  world,  are  from  a  spiritual  origin,  and  hence,  as  to 
their  essence,  are  spiritual,  for  they  are  from  the  sun   there, 
which  is  pure  love ;  and  that  all  things  in  the  natural  world,  are 
from  a  natural  origin,  and  hence,  as  to  their  essence,  are  natural, 
for  they  are  from  the  sun  there,  which  is  pure  tire.    Hence  it  is, 
that  the  spiritual  man  must  be  nourished  with  food  from  a  spi 
ritual  origin,  as  the  natural  map  is  with   food  from   a   natural 
origin.     More  may  be  seen  i'l  the  work  on  HEAVEN  AND  HELL. 

506 


CONTINUATION   OF   THE    SPIRITUAL   WORLD.  39 42 

OF   THE  ENGLISH   IN  THE  SPIRITUAL   WORLD. 

39.  THERE  are  two  states  of  thought  in  man,  an  external  and 
an  internal  state  ;   man  is  in  the  external  state  in   the  natural 
world  ;  in  the  internal  state  in  the  spiritual  world  :  these  states 
with  the  good,  are  united,  but  not  with   the   wicked.     What 
a  man  is,  as  regards  his  internal  state,  is  rarely  manifest  in  the 
natural  world,  because,  from  his  infancy,  he  has  chosen  to   be 
moral,  and  has  learned  to  seem.     But  what  he  is,   clearly   ap 
pears  in  the  spiritual  world,  for  spiritual  light  reveals  it,  and 
besides,  man  is  then  a  spirit,  and  the  spirit  is  the  internal  man. 
Now,  since  it  has  been  given  me  to  be  in  that  light,  and   from 
it,  to  see  what  the  internal  is,  in  the  men  of  various  kingdoms, 
by  an  intercourse  of  many  years  with  angels  and  spirits,  it  be 
hoves  me,  from  the  importance  of  the  subject,  to  declare  what 
I  have  seen.     I  shall  here  confine  myself  to  saying  something 
of  the  noble  English  nation. 

40.  The  more  excellent  of  the  English  nation,  are  in  the 
centre  of  all  Christians,  (see  above,  n.  20),  and  the  reason  why 
they  are  in  the  centre  is,  because  they  have  interior  intellectual 
light.     This  is  not  apparent  to  any  one  in  the  natural   world, 
yet  it  is  conspicuously  so  in  the  spiritual   world.      This   light 
they  derive  from  the  liberty  they  enjoy  of  thinking,  and  thence 
of  speaking  and  of  writing.     Among  the  people  of  other  na 
tions,  who  have  not  such  liberty,  intellectual   light  is   buried, 
because  it  has  no  outlet.     This  light,  however,  of  itself,  is  not 
active,  but  is  rendered  active  by  others,  especially  by  men  of 
reputation  and  authority  among  them.     As  soon   as   anything 
is  said  by  these  men,  or  as  soon  as  anything  they   approve,  is 
read,  that  light  shines  forth  ;  and  seldom  sooner.     On  this  ac 
count  the   English   have  governors  placed  over  them  in  the 
spiritual  world,   and   priests  of  great  name  for  learning  and 
powerful  ability  given  them,  whose  commands  and  monitions, 
from  this  their  natural  disposition,  they  cheerfully  obey. 

41.  They  rarely  go  out  of  their  own  society,   because  they 
love  it,  even  as,  in  the  world,  they  love  their  country.    -More 
over,  there  is  a  similarity  of  disposition  among  them,  in  conse 
quence  of  which,  they  contract  intimacy  with  friends  of  their 
own    country,  and  seldom   with  others :    and  they    mutually 
minister  tc>  each  others'  wants,  and  love  sincerity. 

42.  There  are  two  great  cities  similar  to  London,  into  which 
many  of  the  English  enter  after  death :  these  cities   it  was 
given  me  to  see,  as  well  as  to  walk  through.     The  middle   of 
the  one  city  answers  to  that  part  of  the  English  London  where 
there  is  a  meeting  of  merchants,  called  the   Exchange  ;   there 
dwell  the  governors.     Above  that  middle  is  the   east ;  below 
it  is  the  west;  on  the  right  side   of  it  is  the   south;  on   the 
left  side  of  it  is  the  north.     Thej  who  pre-eminently  have  led 

507 


4-2 £5  CONTINUATION    OF   THE    SPIRITUAL    WORLD. 

life  of  charity,  dwell  in  the  eastern  quarter,  where  there  are 
a  magnificent  palaces.  The  wise,  among  whom  there  is 
much  splendor,  dwell  in  the  southern  quarter.  They  who  fore- 
mostly  love  the  liberty  of  speaking  and  of  writing,  dwell  in  the 
northern  quarter.  They  who  make  profession  of  faith,  dwell 
in  the  western  quarter ;  to  the  right  in  this  quarter,  there  is 
an  entrance  into,  and  an  exit  from  the  city  ;  they  who  live 
wickedly  are  there  sent  out  of  it.  The  priests,  who  are  in  the 
west,  and  profess  faith  (as  was  said  above),  dare  not  enter  the 
city  through  the  broad  ways,  but  only  through  the  narrow 
streets,  because  they  who  are  in  the  faith  of  charity,  are  the 
only  inhabitants  who  are  tolerated  in  the  city.  I  have  heard 
persons  complaining,  that  the  preachers  in  the  west  make  up 
their  discourses  with  such  mingled  art  and  eloquence,  inter 
weaving  the  strange  doctrine  of  justification  by  faith,  that  they 
leave  it  doubtful  whether  good  is  to  be  done  or  not ;  they 
preach  intrinsic  good,  and  separate  it  from  extrinsic  good, 
which  they  sometimes  say  is  meritorious,  and  therefore  not  ac 
ceptable  to  God  ;  yet  still  they  call  it  good,  because  it  is  use 
ful.  But  when  those  who  dwell  in  the  eastern  and  southern 
quarters,  hear  such  mystical  discourses,  they  walk  out  of  the 
churches,  and  the  preachers  are  afterwards  deprived  of  the 
priestly  office. 

43.  The  other  great  city  similar  to  London,   is   not  in  the 
Christian  centre,  (see  n.  20)  but  lies  beyond  it  in  the  north. 
They  who  are  inwardly  wicked,  enter  it  after   death.     In   the 
middle  of  it  there  is  an  open  communication  with  hell,   by 
which  the  inhabitants  are  absorbed  in  their  turns. 

44.  I  once  heard  some  of  the  English  clergy  conversing  to 
gether  concerning  faith   alone,  and  I  saw  them  form  a  certain 
image,  which   represented   solitary  faith.     It  appeared  in  ob 
scure  lumen  like  a  great  giant,  and  in  their  e'yes  like  a  hand 
some  man  ;  but  when   the  light  of  heaven  was  let  in  upon  it 
the  upper  part  of  it  appeared   like  a  monster,  and  the  lowei 
like   a  serpent,  nr-i.  .unlike  the   description   which  is  given   of 
Dagon,  the  idol-  of  the  Philistines.     When  they  saw  this  they 
left  it,  and  the  bystanders  cast  it  into  a  stagnant  pond. 

45.  It  was  perceptible  to  me,  from  those  of  the  English  who 
are  in  the  spiritual  world,  that  this  nation   has,  as  it  were,  a 
twofold  theology,  derived  on  the  one  hand,  from  the  doctrine  oi 
faith,  and  on  the  other,  from  the  doctrine  of  life  ;  from  the  doc 
trine  of  faith,  with  those  who  are  initiated  into  the  priesthood  : 
from  the  doctrine  of  life,  with  those  who  are  not  initiated  into 
the  priesthood,  and  who  are  commonly  called  the  laity.     This 
doctrine  of  life  is  avowed   in  an  exhortation  which  is  read  in 
the  churches  on  certain  Sabbath-days,  to  those  who  take  the 
sacrament  of  the  supper;  and  it  is  there  openly  declared,  that 
if  they  do  not  shun   evils  as  sins,  they  cast  themselves  into 

508 


CONTINUATION    OF    THE    SPIRITUAL    WORLD.  4:5 47 

eternal  damnation,  and  that  if  they  then  attend  the  holy 
communion  the  devil  will  enter  into  them,  as  he  entered  into 
Judas.  I  have  sometimes  told  the  clergy,  that  this  doctrine  of 
life  does  not  agree  with  their  doctrine  of  faith  :  they  made  no 
reply,  but  entertained  thoughts  they  dared  not  utter.  You 
may  see  that  exhortation  in  THE  DOCTRINE  OF  LIFE  FOR  THE  NEW 
JERUSALEM,  n.  5,  6,  7. 

46.  I  have  often  seen   a  certain  Englishman,  who   became 
celebrated  by  a  book  he  published  some  years  ago,  in  which 
he  attempted  to  establish  the  doctrine  of  a  conjunction  of  faith 
and  charity,  by  an  influx,  and   interior  operation  of  the   Holy 
Spirit.     He  gave  out,  that  this  influx  affected  man  in  an  inex 
pressible   manner,  and  without  his  being  conscious  of  it,  but 
did   not  touch,  much   less  manifestly  move-  his  will,  or  excite 
his  thought,  to  do  anything  as  of  himself,  except  permissively  ; 
the  reason   being,  that  nothing  of  man  might  enter  into  union 
with  the  Divine  Providence  ;  also,  that  thus  evils  might  not  ap 
pear  in  the  sight  of  God.     He  therefore  excluded  the  external 
exercises  of  charity  from  having  any  concern  in  salvation,  but 
admitted  them  for  the  sake  of  the  public  good.     Since  his  ar 
guments  were  ingenious,  and   the  snake   in  the  grass  was   not 
seen,  his  book  was  received   as  most  orthodox.     This  author 
retained  the  same  dogma  after  his  departure  from   the  world, 
nor  could  he  recede  from  it,  because  it  was  continued  in  him. 
The  angels  conversed  with  him,  and  told   him  that  his  dogma 
was  not  truth,  but  mere  ingeniosity,  aided   by  eloquence,  and 
that  the  truth  is,  that  man  ought  to  shun  evil,  and  do  good,  a.s 
from  himself,  yet  with  an   acknowledgment  that  it  is  from  the 
Lord,  and  that  there  is  no  faith  before  this  is  done, — still  less, 
they  said,  is  the  mere  thought,  faith,  which  is  called  so.     And 
since  this  was  opposed  to  his  dogma,  it  was  permitted  him,  of 
his  own  sagacity,  to  inquire  further,  whether  any  such  unknown 
influx,  and   internal  operation,  apart  from  the  external  opera 
tion  of  man,  is  possible.     He  was  then  seen  to  strain  his  mind, 
and  to  wander  about  (pervagari  vias)  in  thought,  always  in  the 
persuasion,  that  man  was  no  otherwise  renewed  and  saved  ;  but 
as  often  as  he  came  to  the  end  of  his  journey,  his  eyes  were 
opened,  and  he  saw   that  he  was  wandering,  and  even   con 
fessed  it  to  those  who  were  present.      I  saw  him  wandering 
thus  for  two  years,  and  in  the  end  of  his  journey  ings,  1  heard 
him  confess,  that  no  such  influx  is  given,  unless  evil  in  the  ex 
ternal  man  be  removed,  which  is  effected  by  shunning  evils  as 
sins,  as  if  from  one's  self;  and  I  heard  him  at  length  declaring, 
that  all  who  confirm  themselves  in  that  heresy,  will  be  insane 
from  the  pride  of  self-intelligence. 

47.  I  have  conversed  with  Melancthon,  and  questioned  him 
concerning  his  state  ;  but  he  was  not  willing  to  make  any  re 
ply  :  wherefore,  I  was  informed  of  his  lot  by  others.      They 

509 


47 49  CONTINUATION    OF   THE    SPIRITUAL   WORLD. 

told  me,  that  he  is  in  a  fretted  stone  chamber,  and  in  hell, 
alternately,  and  that,  in  his  chamber,  he  appears  clad  in  a 
bear's  skin  on  account  of  the  cold,  and  that  such  is  the  filth 
there,  that  he  does  not  admit  those  visitors  from  the  world, 
whom  the  repute  of  his  name  inspires  with  a  desire  of  seeing 
him.  He  still  speaks  of  faith  alone,  which,  in  the  world,  he 
was  foremost  in  establishing. 


OF   THE  DUTCH  IN  THE  SPIRITUAL  WORLD. 

48.  IT  was  said  above,  n.  20,  that  Christians,  among  whom 
the  Word  is  read,  and  the  Lord  worshiped,  are  in  the  middle 
of  the  whole  spiritual   circle   of  nations  and  peoples,  because 
spiritual  light  is  greatest  among  them,  and   thence,  as  from  a 
centre,  is  propagated  to,  and  enlightens,  -all,  even  the  remotest 
circumferences  :  in  accordance  with  what  has  been  said  in  THE 
DOCTRINE   OF   THE   NEW  JERUSALEM   CONCERNING   THE   SACRED 
SCRIPTURE,  n.  104  to  113.     In  this  middle,  the  Reformed  Chris 
tians   have    places   allotted   them,  according   to  their   recep 
tion   of  spiritual  light  from  the  Lord  ;  and  since  among  the 
English,  that  light  is  treasured  up  in  the  intellectual  part,lhey, 
therefore,  are  in  the  very  centre  of  the  middle  region  ;  and  since 
the  Dutch  keep  that  light  more   nearly  conjoined  to  natural 
lumen,   and  hence,  there  is  no  such  brightness  of  light  apparent 
among  them,  but  in  its  place  a  certain  opacity,  wliich  is  recep 
tive  of  rationality  from  spiritual  light,  and   at  the   same   time 
from  spiritual  heat,  they,  therefore,  in  the  Christian  middle 
region  have  obtained  dwellings  in  the  east,  and  in  the  south  ; 
in  the  east,  from  the  faculty  of  receiving  spiritual  heat,  which 
in  them  is  charity,  and  in  the  south,  from  the  faculty  of  re 
ceiving  spiritual  light,  which  in  them  is  faith.  That  the  quarters 
in  the  spiritual  world  are  not  like  the  quarters  in  the  natural 
world,  and  that  dwellings  according  to  quarters,  are  dwellings 
according  to  the  reception  of  faith   and  love,  and  that  they 
who  excel  in  love  and  charity,  are  in  the  east,  and  they  who 
excel  in  intelligence  and  faith,  are  in  the  south,  may   be   seen 
in  the  work  on  HEAVEN  AND  HELL,  n.   141   to   153.     Another 
reason  why  the  Dutch  are  in  these  quarters  of  the   Christian 
middle  region  is,  that  trade  is  their  final  love,  and  money  is 
the  mediate  subservient  love,  and  such  love  is  spiritual  ;  but 
where  money  is  the  final  love,  and  trade  the  mediate  subservient 
love,  such  love  is  natural,  and   originates  in  avarice.     In   the 
before-mentioned  spiritual  love,  which,  regarded  in  itself,  is  the 
common  good,  in  which  and  from  which  is  the  good  of  country, 
the  Dutch  excel  other  nations. 

49.  The  Dutch  adhere  more  firmly  than  others  to  the  prin- 
510 


CONTINUATION    OF   THE    SPIRITUAL   WORLD.  49,    50 

ci-ples  of  their  religion,  and  do  not  give  them  up,  and  if  they 
are  convinced  that  one  or  the  other  of  them  is  erroneous,  still, 
the}'  do  not  confess  it,  but  relapse  into  their  former  opinion,  and 
remain  where  they  were  :  thus  they  remove  themselves  from  an 
interior  intuition  of  truth,  by  keeping  their  reason  under  obe 
dience  on  spiritual  subjects.  In  consequence  of  this  their  na 
ture,  when  they  enter  the  spiritual  world  after  death,  they  are 
prepared  for  receiving  the  Spiritual  of  heaven,  which  is  Divine 
Truth,  quite  differently  from  other  nations.  They  are  not  taught, 
because  they  are  not  receptive  of  instruction,  but  what  hea 
ven  is,  is  described  to  them,  and  afterwards  it  is  granted  them 
to  ascend  there,  and  to  see  it,  and  then,  whatever  agrees  with 
their  genius  is  infused  into  them,  which  being  done,  they  are 
sent  down,  and  return  to  their  companions,  with  a  strong 
desire  for  heaven.  If  then  they  do  not  receive  this  truth,  that 
God  is  One  in  Person,  and  in  Essence,  and  that  that  God  is 
the  Lord,  and  that  in  Him  is  the  Trinity  ;  and  also  this  truth, 
that  faith  and  charity  as  matters  of  knowledge  and  discourse, 
are  of  no  avail"  apart  from  the  life  of  faith  and  charity,  and  that 
faith  and  charity  are  given  b}7  the  Lord,  when  evils  are  avoided 
as  sins  ; — if  when  they  are  taught  these  truths,  they  turn  them- 
3elves  away,  and  still  think  of  God  as  existing  in  three  persons, 
and  of  religion,  merely  that  there  is  such  a  thing,  they  are  re 
duced  to  misery,  and  their  trade  is  taken  away,  until  they  are 
brought  to  the  greatest  extremities.  They  are  then  led  to  those 
who  have  abundance  of  everything,  and  a  flourishing  trade,  and 
when  there,  it  is  insinuated  into  them  from  heaven,  to  think  erf 
the  reason  of  their  own  condition,  and  at  the  same  time  to 
reflect  on  the  faith  of  these  persons  concerning  the  Lord,  and 
upon  their  life, — in  that  they  shun  evils  as  sins.  In  a  little  time 
they  make  inquiries,  and  perceive  an  agreement  of  w fiat  they 
hear,  with  their  own  thought  and  reflection  :  this  is  done  re 
peatedly.  At  length,  they  think  of  themselves,  that  in  ordw 
to  be  relieved  from  their  miseries,  they  must  believe,  and  do  the 
same.  Then,  as  they  receive  that  faith,  and  live  that  life  of 
charity,  opulence  and  joyousnessof  life  are  conferred  upon  them. 
In  this  manner,  those  of  them  who  have  led  anything  of  a 
life  of  charity  in  the  world,  are  amended  by  themselves,  and 
not  by  others,  and  are  prepared  for  heaven.  They  afterwards 
become  more  constant  than  others,  so  that  they  may  be  fitly 
called  constancies  ;  and  they  do  not  allow  themselves  to  be  led 
away  by  any  reasoning,  or  fallacy,  or  obscurity  brougkt*on  by 
sophistries,  or  by  any  preposterous  view,  deduced  from  mere 
confirmatory  appearances. 

50.  The  Dutch  are  easily  distinguished  from  others  in  tho 
spiritual  world,  because  they  appear  in  the  same  kind  of  gar 
merits  as  in  the  natural  world,  excepting  that  the  dress  is 
neater  among  those  who  have  received  faith  and  spiritual 

511 


£>0 5tt  CONTINUATION    OF   THE    SPIRITUAL   WOULD. 

life.  They  appear  in  similar  garments,  because  they  remain 
steadfastly  in  the  principles  of  their  own  religion ;  and  all  in 
the  spiritual  world  are  clothed  according  to  their  religious 
principles ;  whence  it  is,  that  they  who  are  in  Divine  Truths, 
have  garments  of  white  and  of  line  linen. 

51.  The  cities  which  the  Dutch  inhabit,  are  guarded  in  a 
peculiar  manner,  all  their  streets  being  covered  in,  and  provided 
with  gates,  in  order  that  they  may  not  be  overlooked  from  the 
surrounding  rocks  and  hills.  This  the  inhabitants  do,  from 
their  inherent  prudence  in  concealing  their  designs,  and  not 
divulging  their  intentions;  for  these  things  in  the  spiritual 
world  are  portrayed  by  inspection.  If  any  one  enters  a  city 
with  the  animus  of  exploring  their  state,  when  he  is  about  de 
parting,  he  is  led  to  the  closed  gates  of  the  streets,  backwards 
and  forwards  from  one  to  another,  and  this  to  the  most  weari 
some  extent,  and  he  is  then  let  out :  all  this  being  done,  to 
prevent  him  from  returning.  Wives  who  affect  authority  over 
their  husbands,  dwell  on  one  side  of  the  city,  and  only  meet 
them  by  invitation,  given  formally  ;  and  the  husbands  then 
lead  them  to  houses,  where  married  pairs  are  living,  without 
there  being  any  dominion  of  the  one  over  the  other,  and  show 
them  how  ornamental  and  how  neat  their  houses  are,  and 
how  joyous  their  life  is,  and  that  these  are  the  results  of  mu 
tual  and  conjugial  love.  Those  wives  who  attend  to,  and  are 
affected  with  these  things,  cease  to  domineer,  and  they  live 
with  their  husbands,  and  they  then  obtain  a  dwelling  nearer  to 
the  middle,  and  are  called  angels.  The  reason  is,  that  con 
jugial  love  is  a  celestial  love,  which  is  free  from  imperiousness. 

53.  In  the  days  of  the  last  judgment,  I  saw  many  thousands 
of  that  nation  cast  out  of  the  cities  in  the  spiritual  world,  and 
out  of  the  villages,  and  surrounding  country.  They  were  those 
who,  when  in  the  world,  had  done  nothing  of  good  from  any 
religion  or  conscience,  but  merely  to  preserve  reputation,  that 
they  might  appear  sincere  for  the  sake  of  gain  ;  for  such  per 
sons,  when  they  no  longer  have  the  prospect  of  fame  and  gain, 
as  is  the  case  in  the  spiritual  world,  then  rush  into  every  abom 
ination  ;  and  when  they  are  in  the  fields,  and  without  the 
cities,  they  rob  every  one  they  encounter.  I  saw  them  cast 
into  a  fiery  gulf  stretching  under  the  eastern  tract,  and  into  a 
dark  cavern  stretching  under  the  southern  tract.  This  I  saw 
on  the  9th  day  of  January,  1757.  Those  only  were  left,  among 
whom* there  was  religion,  and  a  conscience  derived  from  reli 
gion. 

5i.  1  have  spoken,  but  only  once,  with  Calvin  ;  he  was  in  a 
society  of  heaven,  which  appears  in  front,  above  the  head  ; 
and  he  said,  that  he  did  not  agree  with  Luther  and  Melanc- 
tln»n,  about  faith  alone,  because  works  are  so  often  named  in 
the  Word,  and  the  doing  of  them  commanded,  and  that,  there* 
512 


CONTINUATION    OF   THE    SPIRITUAL    WORLI  54 — 58 

fore,  faith  and  works  ought  to  be  conjoined.  I  was  told  by 
one  of  the  governors  of  that  society,  that  Calvin  was  accepted 
in  his  society,  because  lie  has  honest  (probus,)  and  made  10 
disturbance. 

55.  What  Luther's  lot  is,  shall  be  told  elsewhere,  for  I  have 
often  seen  and  heard  him.  Here,  I  shall  only  say,  that  he  has 
often  wished  to  recede  from  his  faith  alone,  but  in  vain  ;  and 
that  therefore,  he  is  still  in  the  world  of  spirits,  which  is  me 
diate  between  heaven  and  hell ;  where  he  sometimes  undergoes 
great  sufferings. 


OF  THE  PAPISTS  IN  THE  SPIRITUAL  WORLD. 

56.  THE  Papists,  and  the  last  judgment  upon  them,  were 
treated  of  in  the  small  work  ON  THE  LAST  JUDGMENT,  n.    53 
to  64:.     The  Papists  in  the  spiritual  world  appear  encircling  the 
Reformed,  and  are  separated  from  them  by  an  interval,  which 
they  are  not  permitted  to  pass.     Nevertheless,  those  who  are 
of  the  order  of  Jesuits,  contrive,  by  clandestine  arts,  to   com 
municate  with  them,  and  send  out  emissaries,  too,  by  unknown 
paths,  for  the  purpose  of  seducing  them.     But  they  are  dis 
covered,  and  after  being  punished,  they  are  either  sent  back 
to  their  companions,  or  are  cast  into  hell. 

57.  After  the   last  judgment,  their  state  was  so  changed, 
that  they  were  not  allowed  to  gather  together  in  companies,  as 
they  had  done  ;  but  ways  were  appointed  to  every  love,   both 
good  and  evil,  which  those  who  come  fivni  the  world  immedi 
ately  enter,  arid  go  to  a  society  corres^    .  lent    to   their  love. 
Thus  the  wicked  are  borne  away  to  a  society  in  conjunction  with 
the  hells,  and  the  good  to  a  society  in  conjunction   with  the 
heavens  ;  and,  in  this  manner,  the  future  formation  of  artificial 
heavens  is  provided  against.     Such  societies  in  the  world  of 
spirits,  which  is  mediate  between  heaven  and  hell,  are  innume 
rable  ;  being  as  many  as  there  are  genera  and  species  of  good 
and  evil  affections :  and   in   the   meantime,  before  spirits  are 
either  elevated  into  heaven,  or  cast  down  into  hell,  they  are  in 
spiritual  conjunction  with  men  in  the  world,  because  they,  too, 
are  in  the  midst  between  heaven  and   hell. 

58.  All  those  of  the  Papists,  who  have  not  been  complete 
idolaters,  and  who,  from  their  religious   principles,  have  per 
formed  good  works,  out  of  a  sincere  heart,    and   have   looked 
to  the  Lord,  are  led  to  societies  which  are  instituted  in  the  con 
fines  nearest  to  the  Reformed,  and  are  instructed  there,  the 
Word  being  read,  and  the  Lord  preached  to  them,  and  they  who 
receive  truths,  and  apply  the.A  to  life,  are  elevated  into  heaven, 

£331  513 


59,  60  CONTINUATION   OF   THE    SPIRITUAL    WORLD. 

and  are  made  angels.  There  are  many  such  societies  of  them  in 
every  quarter,  and  they  are  guarded  on  all  sides  from  the 
treacheries  and  cunning  devices  of  the  monks,  and  from  the 
Babylonish  leaven.  Moreover,  all  their  infants  are  in  heaven, 
because,  being  educated  by  the  angels  under  the  guidance  of 
the  Lord,  they  know  nothing  of  the  falses  of  their  parents'  re- 
ligion. 

59.  All  who  go  from  the  countries  of  the  earth  into  the  spi 
ritual  world,  are  at  tirst  kept  in  the  confession  of  faith,  and  in 
the  religion  of  their  country ;  and  so  therefore  are  the  Papists. 
On  this  account,  they  always  have  some  representative  Pontiff 
set  over  them,  whom  moreover  they  adore  with  the  same  cere 
mony  as  in  the  world.  Seldom  does  any  Pope  from  the 
world  act  the  Pontiff  there ;  yet  he  who  was  Pope  twenty 
years  ago,  was  appointed  over  the  Papists>  because  he  loved  to 
think  that  the  Word  was  more  sacred  than  is  believed,  and  that 
the  Lord  ought  to  be  worshiped.  But,  after  tilling  the  office 
of  Pope  for  some  years,  he  abdicated  it  of  his  own  accord,  and 
betook  himself  to  the  Reformed  Christians,  among  whom  he 
still  is,  and  enjoys  a  blessed  life.  It  was  granted  me  to  speak 
with  him,  and  he  said,  that  he  adores  the  Lord  alone,  because 
He  is  God,  who  has  power  over  heaven  and  earth,  and  that  the 
invocations  of  saints,  and  their  masses,  too,  are  absurdities  ;  and 
that  when  he  was  in  the  world,  he  intended  to  restore  his  church, 
but  that  for  reasons,  which  he  mentioned,  he  found  it  impossible 
to  do  so.  When  the  great  northern  city  of  the  Papists  was  de 
stroyed,  on  the  day  of  the  last  judgment,  I  saw  him  carried 
out  of  it  on  a  couch,  and  taken  to  a  place  of  safety.  A  widely 
different  event  overtook  his  successor. 

60.  Here  I  am  allowed  to  add  a  certain  memorable  circum 
stance.  It  was  granted  me  to  speak  with  Louis  the  XIY., 
grandfather  of  the  reigning  King  of  France,  who,  whilst  he 
lived  in  the  world,  worshiped  the  Lord,  read  the  Word,  and 
acknowledged  the  Pope  only  as  the  head  of  the  church ;  in  con 
sequence  of  which,  he  has  great  dignity  in  the  spiritual  world, 
and  governs  the  best  society  of  the  I  rench  nation.  Once  I 
saw  him  as  it  were  descending  by  ladders,  and  after  he  de 
scended,  I  heard  him  saying,  that  he  seemed  to  himself  as  if 
at  Versailles^  and  then  there  was  silence  for  about  half  an 
hour ;  at  the  end  of  that  time,  he  said,  that  he  had  spoken  with 
the  King  of  France,  his  grandson,  concerning  the  Bull  Uni- 
genitus,  advising  him  to  desist  from  his  former  design,  and  not 
to  accept  it,  because  it  was  detrimental  to  the  French  nation; 
he  said,  that  he  insinuated  this  into  his  thought  profoundly. 
This  happened  in  the  year  1759,  on  the  13th  day  of  December, 
about  eight  o'clock  in  the  evening. 
514 


CONTINUATION    OF   THE    SPIRITUAL   WORLD.  61 68 

OF  THE  POPISH  SAINTS  IN  THE  SPIRITUAL  WORLD. 

61.  IT  is  known  that  man  derives  implanted   or  hereditary 
evil  from  his  parents,  but  in  what  it  consists  is  known  to  few. 
It  consists  in  the  love  of  ruling,  which  is  such,  that  in  as  far  as 
the  reins  are  given  it,  in  so  far  it  bursts  forth,  until   it  even 
burns  with  the  lust  of  ruling  over  all,  and  at  length  of  wishing 
to  be  invoked  and  worshiped  as  God.     This  love  is  the  serpent, 
which  deceived  Eve  and  Adam,  for  it  said  to  the  woman,  ^God 
knows,  that  in  the  day  ye  eat  of  the  fruit  of  the  tree,  your  eyes 
shall  be  opened,  AND  THEN  YE  SHALL  BE  AS  GOD,"  Genesis  iii.  4, 
5.   In  the  same  proportion  therefore  as  man  rushes  with  loosen 
ed  reins  into  this  love,  in  the  same  proportion  he  averts  himself 
from  God,  and  turns  towards  himself,   and  becomes  an  athe 
ist  ;  and  then  the  Divine  Truths  which  belong  to  the  Word, 
may  possibly  serve  as  means,  but  inasmuch  as  dominion  is  the 
end,  the  means  are  only  loved  in  the  ratio  of  their  subserviency. 
This  is  the  cause,  why  those  who  are  in  the  mediate  and  in  the 
ultimate  degree  of  the  love  of  ruling,  are  all  in  hell,  for  that 
love  is  the  devil  there ;  and  in  hell  there  are  some  of  such  a 
nature,  that  they  cannot  bear  to  hear  any  one  mention  God. 

62.  This  love  possesses  those  of  the  Papal  nation^  who  have 
been   dominant  from  the  stimulus  of  its  delight,    and  have 
despised  the  Word,  and  preferred  before  it  the  dictates  of  the 
Pope.     They  are  utterly  devastated  as  regards  externals,  until 
they  no  longer  know  anything  of  the  church,  and  then  they 
are  cast  down  into  hell  and  become  devils.     There  is  a  certain 
separate  hell  for  those  who  wish  to  be  invoked  as  Gods,  where 
such  is  their  fantasy,  that  they  do  not  see  what  is,  but  what  is 
not.     Their  delirium  is  of  the  kind  which  affects  persons  in  a 
malignant  fever,  who  see  things  floating  in  the  air  and  in  the 
chamber,  and  on  the  covering  of  the  bed, — things  which  are 
not.   This  most  dreadful  evil,  is  understood  by  *we  head  of  the 
serpent,  which  is  bruised  by  the  Seed  of  the  woman,  and  which 
wounded  His  heel"  Genesis  iii.  15.     The  heel  of  the  Lord,  who 
is  the  Seed  of  the  woman,  is  the  Divine  proceeding  in  ulti* 
mates,  which  is  the  Word  in  the  sense  of  the  letter. 

63.  Because  man's  hereditary  nature  consists  in  the  desire 
of  ruling,  and  of  ruling,  as  the  reins  are  loosened,  successively 
over  more  and  more,  and  at  length  over  all,  and  because  the 
wish  to  be  invoked  and  worshiped  as  God,  is  the  inmost  of 
this  love  of  ruling,  therefore  all  who  have  been  canonized  by 
the  Papal  Bulls,  are  removed  from  the  sight  of  others  and  hid 
den,  and  are  deprived  of  all  intercourse  with  their  worshipers* 
This  is  done,  lest  that  worst  root  of  evils  should  be  excited  in 
them,  and  they  should  be  hurried  into  such  fantastic  deli 
riums,  as  prevail  in  the  above-mentioned  hell.     In  such  de 
liriums  are  those,  who,  during  their  lives  in  the    world,  have 

515 


f)3 — 67  CONTINUATION    OF   THE    SPIRITUAL    WOKLD. 

studiously  sought  to  be  made  saints  after  death,  for  the  purpose 
of  being  invoked. 

64.  Many  of  the  Papal  nation,  especially  the  monks,  when 
they  enter  the  spiritual  world,  seek  the  saints,  each  the  saint 
of  his  own  order ;  yet  do  not  find  them,  and  marvel  that  they 
do  not ;  but  are  afterwards  instructed  by  others,  that  their 
saints  are  either  intermingled  with  those  who  are  in  the  hea 
vens,  or  with  those  who  are  in  the  hells,  every  one  of  them 
according  to  his  life  in  the  world  ;  and  that  in  whichsoever 
they  be,  they  know  nothing  of  the  worship  and  invocation 
which  is  paid  them,  and  that  they  wrho  do  know  it,  and  wish 
to  be  invoked,  are  in  that  separate  and  delirious  hell.  The 
worship  of  saints  is  such  an  abomination  in  heaven,  that  the 
bare  hearing  of  it  causes  horror,  because  in  as  far  as  worship 
is  paid  to  any  man,  in  so  far  it  is  withheld  from  the  Lord,  for 
in  this  case  lie  alone  cannot  be  worshiped  ;  and  if  the  Lord  is 
not  alone  worshiped,  a  discrimination  is  made,  which  destroys 
communion,  and  the  felicity  of  life  which  flows  from  it. 

.  65.  That  I  might  know,  for  the  sake  of  informing  others, 
what  manner  of  men  the  Popish  saints  are,  as  many  as  an  hun 
dred  of  them,  who  were  aware  of  their  canonization,  were 
brought  up  from  the  region  below,  [inferior!  terra.]  The  greater 
part  ascended  from  behind,  and  only  a  few  in  front,  and  I  spoke 
with  one  of  them,  who  they  said  was  Xavier.  During  our  con 
versation  he  was  quite  idiotic,  yet  he  was  able  to  tell  me,  that 
in  his  place,  where  he  remains  confined,  he  is  not  so  ;  but  that 
he  becomes  idiotic,  as  often  as  he  thinks  himself  a  saint.  I 
heard  the  same  thing  murmured  by  those  who  were  behind. 

66.  It-  is  otherwise  with  the  so-called  saints  who  are  in  hea 
ven  :  they,  are  utterly  ignorant  of  what  is  doing  upon  earth, 
nor  have  I  conversed  with  them,  lest  any  idea  of  the  matter 
should  enter  their  minds.  On  one  occasion  only,  Mary,  the 
mother  of  the  Lord,  passed  by,  and  appeared  over  head  in  white 
raiment,  and  then,  stopping  awhile,  she  said,  that  she  had  been 
the  mother  of  the  Lord,  and  that  He  was  indeed  born  of  her, 
but  that  he  became  God,  and  put  off  all  the  human  He  derived 
from  her,  and  that  therefore  she  now  adores  Him  as  her  God. 
and  is  unwilling  that  any  one  should  acknowledge  Him  as  her 
son,  because  in  Him  all  is  Divine. 

(>7\  I  shall  here  add  a  certain  memorable  circumstance. 
A  certain  woman  with  glittering  raiment  and  saint-like  coun 
tenance,  occasionally  appears  in  a  middle  altitude,  to  the  Pa 
risians  who  are  associated  in  the  spiritual  world,  and  tells  them 
she  is  Genevieve.  But  as  soon  as  any  of  them  begin  to  wor 
ship  her,  then  instantly  her  countenance  is  changed,  and  her 
raiment  too,  and  she  becomes  like  an  ordinary  woman,  and 
chides  them  for  wishing  to  adore  a  female,  who,  among  her 
companions,  is  in  no  riore  repute  than  a  servant-maid  ;  and  ex- 
510  * 


CONTINUATION    OF   THE    SPIRITUAL   WORLD.  67—70 

presses  her  wonder  that  men  in  the  world  are  caught  by  such 
absurdities.  The  angels  said,  that  she  appears  for  the  purpose 
of  separating  those  who  worship  man  from  those  who  worship 
the  Lord. 


OF    THE    MAHOMETANS    IN    THE     SPIRITUAL    WORLD  ;    AND    OF 

MAHOMET. 

68.  THE  Mahometans  in  the  spiritual  world  appear  behind 
the  Papists  in  the  west,  and  form  as  it   were  a  circle  around 
them.     Tire  principal  reason  why  they  appear  in  this  situation 
is.  because  they  acknowledge  the  Lord  as  the  grand  Prophet, 
as  the  Son   of  God,  and  the  Wisest  of  all,  who  was  sent  into 
the  world  to  instruct  mankind.  Every  one,  in  that  world,  dwells 
at  a  distance  from  the  Christian  centre,   where   the   Reformed 
are,  according  to  his  confession  of  the  Lord,  and  of  one  God  ; 
for  that  confession  conjoins  the  animus  with  heaven,  and  deter 
mines  distance  from  the  east,  above  which  the  Lord  is.     They 
who,  in  consequence  of  evil  lives,  do  not  from  the  heart  make 
that  confession,  are  in  the  hells  beneath  them. 

69.  Since  religion  constitutes  man's  inmost,  and  all  else  pro 
ceeds  from  the  inmost,  and  since  Mahomet  with  Mahometans 
is  closely  connected  with  religion,  therefore  some  Mahomet  ia 
always  placed  in  their  sight  ;  and  in  order  that  they  may  turn 
their  faces  to  the  east,  above  which  the  Lord   is,  he  is  placed 
beneath  in  the  Christian    centre.     It    is    not    the    Mahomet 
who  wrote  the  Alcoran,  but  another  who  fills  his  office  ;  nor  is 
it  always  the  same,  but  the  person  is  changed.    One  Mahomet 
was  a  native  of  Saxony,  who  had  been  taken  by  the  Algerines, 
and  became  a  Mahometan  ;  and  who,  having  been  also  a  Chris 
tian,  was  actuated  to  speak  to  the  Mahometans  concerning  the 
Lord,  that  He  was  not  the  Son  of  Joseph,  as  they  believed  in 
the  world,  but  the  Son  of  God  Himself,  by  which  he  insinuated 
into  them  an  idea  of  the  unity  of  the  Lord's  Person  and  Essence 
with  the  Father.  To  this  Mahomet,  others  afterwards  succeeded, 
who  were  actuated  to  declare  the  same.     By  this  means,  many 
of  the  Mahometans  accede  to  a  truly  Christian  faith  concerning 
the  Lord,  and  they  who  do  so  accede,  are  carried  to  a  society 
nearer  to  the  east,  where  it  is  granted  them  to  communicate 
with  heaven,  into  which  they  are  afterwards  elevated.    In  the 
place  where  the  seat  of  that  Mahomet  is,  there  appears  a  flame, 
as  of  a  small  torch,  to  distinguish  him,  but  it  is  invisible  to  all 
but  Mahometans. 

70.  Mahomet  himself,  who  wrote  the  Alcoran,  is  not  to  be 
seen  at  the  present  day.    I  was  told,  that  in  early  times  he  pre 
sided  over  the  Mahometans,  but  that  he  desired  to  domineer 
over  all  things  of  their  religion  as  a  God,  and  that  therefore  lie 

517 


70 72  CONTINUATION    OF   THE    SPIRITUAL    WORLD. 

was  cast  out  of  the  seat  he  held  beneath  the  Papists,  and  was 
sent  downwards,  to  the  right  side,  near  the  south.  Certain 
societies  of  Mahometans  were  once  excited  by  evil  spirits  to 
acknowledge  Mahomet  as  their  God.  To  quell  the  sedition, 
Mahomet  was  raised  up  from  below  [ex  inferis],  and  shown  to 
them,  and  I,  too,  then  saw  him.  He  appeared  like  corporeal 
spirits,  who  have  no  interior  perception,  his  face  of  a  hue  ap 
proaching  to  black ;  and  the  only  words  I  heard  him  say,  were, 
u  I  am  your  Mahomet ;"  and  shortly  afterwards,  he  subsided, 
as  it  were,  and  returned  to  his  place. 

71.  As  regards  their  religion,  it  was  permitted  in  its  present 
form,  because  of  its  agreement  with  the  genius  of  the  Orientals, 
(on  which  account,  too,  it  became  the  received  religion  of  so 
many  kingdoms ;)  and  because,  at  the  same  time,  it  made  the 
precepts  of  the  Decalogue  a  matter  of  religion,  and  contained 
some  particulars  of  the  Word,  and  especially,  because  it  ac 
knowledged  the  Lord  as  the  Son  of  God,  and  the  Wisest  of  all. 
And  besides,  it  superseded  the  idolatries  of  man y  nations.   The 
reason  why  Mahomet  was  not  made  the  means  of  opening  to 
his  followers   a  more  internal  religion,  was  their  polygamy, 
which  exhales  uncleanness  towards  heaven  ;  for  the  marriage  of 
a  husband  with  one  wife,  corresponds  to  the  Marriage  of  the 
Lord  and  the  Church. 

72.  Many  of  the  Mahometans  are  capable  of  receiving  truth, 
and  of  seeing  justice  in  reasons,  as  I  was  enabled  to  observe, 
from  conversations  with  them  in  the  spiritual  world.  I  conversed 
with  them  on  the  One  God,  on  the  Resurrection,  and  on  Mar 
riage.     On  the  One  God  they  said,  that  they  do  not  compre 
hend  the  Christians  when  speaking  of  the  Trinity,  and  saying 
that  there  are  three  persons,  and  that  each  person  is  God,  and 
still  asserling  that  God  is  One.     But  I  replied,  that  the  angels 
in  the  heaven  which  is  composed  of  Christians,  do  not  speak 
thus,  but  say,  that  God  is  One  in  Essence  and  in  Person,  and 
that  in  Him  there  is  a  Trine,  and  that  men  on  earth  call  this 
Trine  three  persons,  and  that  this  Trine  is  in  the  Lord.    In  con 
firmation,  I  read  before  them  out  of  Matthew  and  Luke,  all 
which  is  said  of  the  conception  of  the  Lord  by  God  the  Father, 
as  well  as  the  passages  in  which  the  Lord  Himself  teaches,  that 
He  and  the  Father  are  one.      On  hearing  this,  they  had  a  per 
ception  of  the  truth,  and  said,  that  of  consequence,  the  Divine 
Essence   belongs  to   Him.     On   the  RESURRECTION  they  said, 
that  they  do  not  comprehend  Christians  when  they  speak  of  the 
state  of  man  after  death,  making  out  that  the  soul  is  like  wind 
or  air,  and  hence  is  deprived  of  all  delight  before  its  reunion 
with  the  body  at  the  day  of  the  last  judgment.     But  I  replied, 
that  only  some  talk  thus,  but  that  they  who  are  not  of  that 
class,   believe  they  are  to  go  to   heaven   after  death,  to  speak 
with  the  angels,  and  to  enter  upon  the  fruition  of  heavenly  joy, 

518 


CONTINUATION   OF   THE    SPIRITUAL    WORLD.  72 74 

which  they  do  not  conceive  to  be  dissimilar  to  their  joy  in  the 
world,  although  they  do  not  describe  it;  and  I  told  them,  that 
at  the  present  day,  many  particulars  of  the  state  after  death 
are  revealed  to  Christians,  which  they  did  not  know  before. 
On  MARRIAGE,  I  have  had  many  conversations  with  them,  and 
have  told  them,  among  other, things,  that  conjugial  love  is  a 
celestial  love,  which  can  only  exist  between  two,  and  that  a 
conjunction  with  more  wives  than  one,  is  incompatible  with  the 
heaVenliness  of  that  love.  They  heard  my  reasons,  and  per 
ceived  their  justice  ;  as  also  this,  that  polygamy  was  permitted 
them,  because  they  are  Orientals,  who  without  this  permission 
would  have  burned  for  foul  adulteries  more  than  Europeans, 
and  would  thus  have  perished. 


OF    THE    AFRICANS   AND    OF    THE    GENTILES    IN    THE    SPIRITUAL 

WORLD. 

73.  THOSE  Gentiles,  who   have   any  knowledge  concerning 
the  Lord,  appear  encircled  by  those  who  have  none ;  so  that, 
at  length,  the  extreme  circumferences  are  composed  of  those 
only  who  are  complete  idolaters,  and   have  been  adorers  of 
the  sun  and  moon.      But  they  who  acknowledge  one  God,  and 
make  precepts,  like  those  of  the  Decalogue,  a  part  of  religion 
and  of  life,  are  seen  in  a  superior  region,  and  thus  communicate 
more  immediately  with  the  Christians  in  the  centre  ;  the  com 
munication  not  being  intercepted  by  the  Mahometans  and  Pa 
pists.     The  Gentiles,  moreover,  are  distinguished  according  to 
each  one's  genius  and  faculty  of  receiving  light  through  the 
heavens  from  the  Lord ;  for  there  are  some  of  them  who  are 
more  internal,  and  some  who  are  more  external ;  and  these  di 
versities  are  not  caused  by  their  place  of  birth,  but  by  their 
religion.     The  Africans  are  more  internal  than  the  rest  of  the 
Gentiles. 

74.  All  who  acknowledge  and  worship  one  God,  the  Creator 
of  the  universe,  entertain  concerning  Him  the  idea  of  a  Man  : 
they  say,  that  concerning  God,  no  one  can  possibly  have  any 
other  idea.     When  they  hear,  that  many  think  of  Him  as  of  a 
small  cloud,  they  inquire   where  they  are,  and  on  being  told 
that  they  are  among  Christians,  they  deny  the  possibility  of 
it.      But  it  is  replied,  that  Christians  have  this  idea,  because 
God  in  the  Word  is  called  a  spirit,  and  of  a  spirit,  they  are 
accustomed  to  think  that  it  is  like  a  particle  of  cloud,  not  know 
ing,  that  every  spirit  and  every  angel  is  a  man.     Yet   when 
they  were  explored,   to  discover  whether  their  spiritual   and 
natural  idea  were  alike,  it  was  found  that  they  were  not  alike 
\sith  those  who  inwardly  acknowledge  the  Lord  as  the  God  of 

519 


74 76  CONTINUATION    OF   THE    SPIRITUAL    WORLD. 

heaven  and  earth.  I  heard  a  certain  Christian  minister  declare, 
that  no  one  can  have  an  idea  of  a  Divine  Human,  and  I  saw 
him  led  about  to  various  Gentiles,  in  succession  to  those  who 
were  more  and  more  internal,  and  from  them  to  their  heavens, 
and  at  length  to  the  Christian  heaven,  and  the  interior  percep 
tion  of  all  concerning  God  wasm  communicated  to  him,  and  he 
perceived  that  their  idea  of  God  was  no  other  than  the  idea 
of  a  Man,  which  is  the  same  as  the  idea  of  a  Divine  Human. 

75.  There  are  many  societies  of  Gentiles,  especially  from 
among  the  Africans,  who,  on  being  instructed  by  the  angels 
concerning  the  Lord,  say  that  it  is  impossible  but  that  God, 
the  Creator  of  the  universe,  should   appear  in  the  world,  be 
cause  He  created  them,  and  loves  them  ;  and  that  the  appear 
ance  must   be  made  before  the  very  eyes  in  a  Human  Form. 
When  they  are  told,  that  He  did  not  appear  as  the  angels  are 
wont,  but  that  He  was  born  a  Man,  and  thus  became  visible, 
they  hesitate  awhile,  and  inquire,  whether  He  was  born  from 
a  human  father,  and  on  hearing  that  He  was  conceived  by  the 
God  of  the  universe,  and  born  of  a  virgin,  they  say,  that  the 
Divine  Essence  of  consequence  belongs  to  Him,  and,  that   in 
asmuch  as  It  is  Infinite  and  Essential  Life,  He  was  not  such  a 
man  as  others  are.     They  are  afterwards  informed  by  the  an 
gels,  that  in  aspect  He  wras  like  another  man,  but  that  when 
He  was  in  the  world,  His  Divine  Essence,  which  in  Itself  is 
Infinite  and  Essential  Life,  rejected  the  finite  nature,  and  its 
life  derived  from  the  mother,  and  thus  made  His  Human, 
which  was  conceived  and  born  in  the  world,  Divine.      The 
African^   comprehended   and   received   these   truths,   because 
they  think  more  internally  and  spiritually  than  other  nations. 

76.  Such  being  the  character  of  the  Africans  even  in  the 
world,  there  is,  at  the  present  day,  a  revelation  among  them, 
which  commencing  in  the  centre  of  their  continent,  is  commu 
nicated  around,  but  does  not  reach  their  coasts.    They  acknow 
ledge   our  Lord  as  the   God  of  heaven   and  earth,   and   laugh 
at  the  monks  in  those  parts  they  visit,  and  at  the  Christians 
who  talk  of  a  three-fold  Divinity,  and   of  salvation   by  mere 
thinking,  saying,  that  there  is  no  man  who  worships  at  all,  who 
does  not  live  according  to  his  religion,  and  that  whosoever  does 
not,  must  become  stupid  and  wicked,  because,  in  such  case,  he 
receives   nothing  from   heaven.      Ingenious   wickedness,   too, 
they  call  stupidity,  because  there  is  not  life,  but  death,  in  it. 
I  have  heard  the  angels  rejoicing  over  this  revelation,  because, 
by  means  of  it,  a  communication  is  opened  for  them  with  the 
human  rational,  hitherto   closed  up,  by  the  blind  which   has 
been  drawn  over  the  things  of  faith.      It  was  told  me  from 
heaven,  that   the  truths  now  published  in  the  Doctrine  of  the 
New  Jerusalem  concerning  the   Lord,  concerning  the   Word, 
and  in  the  Doctrine  of  Life  for  the  New  Jerusalem,  are  orally 

520 


CONTINUATION    OF   THE    SPIRITUAL    WORLD.  76 — 79 

dictated  by  angelic  spirits  to  the  inhabitants  of  this  portion  of 
the  globe. 

77.  When  I  conversed  with  the  Africans  in  the  spiritual 
world,  they  appeared  in  garments  of  striped  linen :  they  told 
me,  that  such  garments  correspond  to  them,  and  that  their 
women  wear  garments  of  striped  silk.     Of  their  little  children, 
they  related,  that  they  frequently  ask  their  nurses  for  food, 
saying  that  they  are  hungry,  and  when  food  is  set  before  them, 
they  examine  and  taste  whether  it  be  wholesome,  and  eat  but 
little;  whence  it  is  evident,  that  spiritual   hunger,  which  is  a 
desire  of  knowing  genuine  truths,  produces  this  effect ;  for  it 
is  a  correspondence.     When  the  Africans  wish  to  be  informed 
of  their  state,  as  regards  the  affection  and  perception  of  truth, 
they  draw  their  swords  ;  and  if  these  shine,  they  then  know 
that  they  are  in  genuine  truths,  in  a  degree  according  to  the 
brightness  of  the  shining  :  this,  too,  is  from   correspondence. 
Of  marriage  they  said,  that  it  is  indeed  permitted  them  by  law 
to  have  a  plurality  of  wives,  but  that  still  they  take  but  one, 
because  love  truly  conjugial  cannot  be  divided  ;  and  that  if  it 
is  divided,  its  essence,  which  is  heavenly,  perishes,  and  it  be 
comes  external  and  thence  lascivious,  and  in  a  short  time  grows 
vile,  as  its  potency  diminishes,  and  at  length  disgusts,  when 
the  potency  is  lost;  but  that  love  truly  conjugial,  which  is 
internal,  and  quite  distinct  from  lasciviousness,  remains  eter 
nally,  and  increases  in  potency,  and  in  the  same  degree  in  de 
light. 

78.  Strangers  from  Europe  they  said,  are  not  admitted  among 
them,  and  that  if  any  such  penetrate  into  their  country,  espe 
cially  if  they  be   monks,  they  ask  them  what  they  know,  and 
when  they  relate  any  particulars  of  their  religion  [religiosa], 
they  call   them  trifles,  which  offend   their  very  ears,  and  they 
then  send  them  out  of  the  way  to  work,  in  order  that  they  may 
do  something  useful  ;  and  in  case  they  refuse  to  work,  they 
sell  them  for  slaves,  whom  their  law  allows  them  to  chastise  at 
pleasure  ;  and  should  it  be  found  impossible  to  drive  them  to 
do  anything  useful,  they  are  at  last  sold,  for  a  small  sum,  to 
the  lowest  class  of  the  people. 


OF   THE  JEWS  IN  THE  SPIRITUAL   WORLD. 

79.  BEFORE  the  last  judgment,  the  Jews  appeared  in  a  valley 
in  the  spiritual  world,  at  the  left  side  of  the  Christian  centre  ; 
but  after  it,  they  were  translated  into  the  north,  and  forbidden 
to  hold  intercourse  with  Christians,  except  with  those  who 
wandered  without  the  cities.  In  the  northern  quarter,  there 
arc  two  great  cities,  into  whi<:h  the  Jews  are  led  after  death, 

52J 


79 82  CONTINUATION    OF   THE    SPIRITUAL    WOLoJD. 

and  which,  befoie  the  judgment,  were  called  Jerusalems,  but 
since,  by  another  name,  because  Jerusalem,  after  the  judgment, 
signifies  the  church,  in  which  the  Lord  alone  is  worshiped.  In 
rhese  cities,  converted  Jews  are  appointed  over  them,  who  ad 
monish  them  not  to  speak  disrespectfully  of  Christ ;  and  punish 
those  who  persist  in  doing  so.  The  streets  of  their  cities  are 
filled  with  mire  up  to  the  ankles,  and  their  houses  are  full  of 
filth,  and  are  so  offensive  to  the  smell,  that  none  can  approach 
them. 

80.  An  angel  occasionally  appears  to  the  Jews  in  a  middle 
altitude  above  them,  with  a  rod  in  his  hand,  and  gives  them 
to  believe  that  he  is  Moses,  and  exhorts  them  to  desist  from  the 
madness  of  expecting  the  Messiah  even  there,  since  Christ, 
who  governs  them  and  all  other  men,  is  the  Messiah :  he  says, 
that  he  knows  it  to  be  so,  and  also,  that  when  he  was  in  the 
world,  he  had  some  knowledge  concerning  Christ.    On  hearing 
this,  they  retire  ;  the  chief  part  of  them  forgetting,  and  only  a 
few  retaining  it.      They  who  do  retain  it  are  sent  to  syna 
gogues,  which  are  composed  of  converted  Jews,  and  are  there 
instructed  ;    and  if  they  receive  instruction,   they  have  new 
garments  given  them  in   place  of  their  old  tattered  ones,  and 
are  presented  \vith  a  neatly-written  copy  of  the  Word,  and 
with  a  dwelling  in  a  not  un beautiful  city.     But  they  who  are 
not  receptive,  are  cast  down  into  the  hells,  beneath  the  great 
tract  which  the  Jews  inhabit ;  many  also  are  cast  into  forests 
and  into  deserts,  where  they  live  in  the  commission  of  mutual 
robberies. 

81.  In  the  spiritual  world,  as  in  the  natural,  they  traffic  with 
various  articles,  especially  with  precious  stones,  which,  by  un 
known  ways,  they  procure  for  themselves  from  heaven,  where 
precious  stones  exist  in  abundance.     The  reason  of  their  trade 
in  precious  stones  is,  that  they  read   the  Word  in  its  original 
language,  and  hold  the  sense  of  its  letter  sacred,  and  precious 
stones  correspond  to  the  sense  of  the  letter  of  the  Word.     On 
the  subject  of  this  correspondence,  see  THE  DOCTRINE  OF  THE 
NEW  JERUSALEM  CONCERNING  THE  SACRED  SCRIPTURE,  n.  42  to 
45.     They  sell  their  precious  stones  to  the  Gentiles  who  en 
circle  them  in  the  northern  quarter.     They  have  the  art,  too, 
of  producing  imitations,  and  of  making  others  fancy  them 
genuine  ;  but  they  who  do  so,  are  heavily  fined  by  their  gov 
ernors. 

82.  The  Jews  are  less  aware  than  any  other  people  of  their 
being  in  the  spiritual   world,  believing,  that  they  are  still  in 
the  natural  world.     The  reason  is,  that  they  are  wholly  external 
men,  and  do  not  think  at  all  of  their  religion  from  the  inward. 
On  this  account,  moreover,  they  speak  of  the  Messiah  just  as 
they  did  in  the  world,  saying,  for  example,  that  he  will  come 
with  David,  and  will  go  before  them  glittering  with  diadems, 

522 


CONTINUATION   OF   THE    SPIRITUAL   WOULD.  82,  83 

and  introduce  them  into  the  land  of  Canaan  ;  and  that  in  the 
way,  by  lifting  his  rod,  he  will  dry  up  the  rivers  they  are  to 
pass  ;  and  that  Christians,  whom  privately  they  call  Gentiles, 
will  then  lay  hold  of  the  skirts  of  their  garments,  and  humbly 
entreat  t<>  be  allowed  to  accompany  them,  and  that  they  will 
receive  the  rich  according  to  their  wealth,  and  that  even  the 
rich  are  to  serve  them.  For  they  are  unwilling  to  know,  that 
the  land  of  Canaan  in  the  Word,  means  the  church,  and  Jeru 
salem,  the  church  as  to  doctrine ;  and  hence,  that  Jews  mean 
all  those  who  will  be  of  the  Lord's  church.  That  such  is  the 
meaning  of  Jews  in  the  Word,  may  be  seen  in  THE  DOCTRINE 
CONCERNING  THE  SACRED  SCRIPTURE,  ii.  51.  When  they  are 
asked,  whether  they  believe  that  they,  too,  are  to  enter  the 
land  of  Canaan,  they  reply,  that  they  shall  then  descend  into 
it.  When  it  is  observed,  that  this  land  cannot  possibly  hold 
them  all,  they  reply,  that  it  will  then  be  enlarged.  When 
they  are  told,  that  they  know  neither  the  site  of  Bethlehem, 
nor  who  the  stock  of  David  is,  they  say,  that  it  is  known  to 
the  Messiah  who  is  to  come.  When  asked,  how  the  Messiah, 
the  Son  of  Jehovah,  can  dwell  with  such  wicked  people,  they 
reply,  that  they  are  not  wicked.  When  they  are  reminded, 
that  Moses  describes  them  in  his  song  (Deuteronomy  xxxii.) 
as  the  worst  of  nations,  they  answer,  that  Moses  at  that  time 
was  angry,  because  of  his  approaching  decease.  But  when 
they  are  told,  that  Moses  wrote  it  by  the  command  of  Jehovah, 
they  are  silent,  and  go  away  to  consult  about  the  matter.  When 
it  is  said,  that  they  took  their  origin  from  a  Canaanite,  and 
from  the  whoredom  of  Judah  with  his  daughter-in-law,  (Gene 
sis  xxxviii.),  they  are  enraged,  and  say,  that  it  suffices  them  tc 
be  descended  from  Abraham.  When  they  are  told  that  with 
in  the  Word  there  is  a  spiritual  sense,  which  treats  of  Christ 
alone,  they  reply,  that  it  is  not  so,  but  that  within  the  Word 
there  is  nothing  but  gold  ;  not  to  mention  other  particulars. 


OF   THE   QUAKERS  IN  THE  SPIRITUAL  WORLD. 

83.  SEPARATED  from  all  others,  there  are  enthusiastic  spirits, 
who  are  so  grossly  stupid,  as  to  believe  themselves  to  be  the 
Holy  Spirit.  When  Quakerism  commenced,  these  spirits,  being 
drawn  out  as  it  were  from  encircling  forests  where  they  were 
wandering,  obsessed  many,  infusing  into  the  persons  thus  ob 
sessed  a  persuasion  that  they  were  moved  by  the  holy  spirit ; 
and  forasmuch  as  they  had  sensible  perception  of  an  influx, 
they  became  so  completely  filled  with  this  kind  of  religio 
sity,  that  they  believed  themselves  more  enlightened  and  holier 
than  the  rest  of  mankind  ;  on  which  account,  moreover,  it  was 
impossible  to  induce  them  to  relinquish  their  persuasion.  They 

523 


33 86  CONTINUATION   OF   THE   SPIRITUAL   WORLD. 

who  have  confirmed  themselves  therein,  enter  on  a  similar  en 
thusiasm  after  death,  and  are  separated  from  the  rest,  and 
sent  away  to  their  like  in  forests,  where,  at  a  distance,  they 
have  the  appearance  of  wild  swine.  But  they  who  have  not 
so  confirmed  themselves,  are  hound,  separately  from  the  others, 
to  a  place  like  a  desert,  in  the  extreme  borders  of  the  southern 
quarter,  where  they  have  caves  for  their  places  of  worship. 

81.  When  the  former  enthusiastic  spirits  were  removed 
from  them,  the  quaking  of  their  bodies,  which  these  spirits 
had  occasioned,  ceased,  and  they  now  feel  a  motion  to  the 
left.  It  was  shown  me,  that  ever  since  the  rise  of  Qua 
kerism,  they  have  gone  on  successively  from  bad  to  worse,  and 
at  length,  by  command  of  their  holy  spirit,  into  abominations, 
which  they  divulge  to  no  one.  I  conversed  with  the  founder 
of  their  persuasion,  as  well  as  with  Penn,  who  told  me,  that 
they  had  no  part  in  such  things.  But  they  who  perpetrate 
them,  are  sent  down  after  death  into  a  dark  place,  where  they 
sit  in  corners,  appearing  like  the  dregs  of  oil. 

85.  Inasmuch  as  they  have  rejected  the  two  Sacraments,  of 
Baptism  and  the  Holy  Supper,  and  still  read  the  Word,  and 
preach  the  Lord,  and  speak  from  the  obsession  of  enthusiastic 
spirits,  and  thus  commix  the  sanctities  of  the  Word  with  truths 
profaned,  therefore  no  society  is  formed  of  them  in  the  spiritual 
world,  but  after  being  divided  from  their  companions,  and  roam 
ing  hither  and  thither,  they  are  dispersed,  and  are  gathered 
into  the  before-mentioned  desert. 


OF  THE  MORAVIANS  IN   THE  SPIRITUAL  WORLD. 

86.  I  HAVE  had  much  conversation  with  the  people  called 
Moravians,  or  Heernhutters.  They  appeared,  at  first,  in  a 
valley  not  far  from  the  Jews  ;  but  after  being  examined  and 
detected,  were  conveyed  away  to  uninhabited  places.  On  ex 
amining  them,  it  was  found,  that  they  were  cunning  in  the 
art  of  conciliation,  saying,  that  they  were  the  remains  of  the 
Apostolic  Church,  and  that  therefore  they  salute  each  other  as 
brethren,  and  those  who  receive  the  more  internal  of  their  mys 
teries,  as  mothers  ;  also,  that  they  teach  faith  better  than  the 
rest  of  mankind,  and  love  the  Lord,  because  He  endured  the 
cross,  calling  Him  the  Lamb,  and  the  Throne  of  Grace ;  with 
other  the  like  expressions,  by  the  use  of  which  they  lead  men 
to  believe,  that  the  true  Christian  church  is  among  them. 
They  examine  those  who  listen  to  their  smooth  harangues,  as 
to  whether  they  may  safely  entrust  them  with  their  mysteries ; 
which  they  conceal  or  reveal  accordingly  ;  endeavoring  in  the 
latter  case,  by  admonitions,  and  even  by  threats,  to  prevent  the 
aetrayal  of  their  secret  doctrine  concerning  the  Lord. 
524 


CONTINUATION    OF   THE    SPIRITUAL    WORLD.  87 89 

87.  The  Moravians  having  acted  in  a  similar  manner  in  the 
spiritual  world,  when  yet  it  was  perceptible  that  their  inward 
thoughts  were  contrary  to   their  actions  ;   therefore,  in  ordei 
to  make  this  apparent,  they  were  admitted  into   the  ultimate 
heaven  ;  but  not  sustaining  the  sphere  of  the  charity  and  deri 
vative  faith  of  the  angels  there,  they  fled  away.     Afterwards, 
because  in  the  world  they  believed   that  they  alone  would  be 
alive,  and  would  enter  the  third  heaven,  they  were  carried 
up  into  this  heaven  also,  but  on  perceiving  its  sphere  of  love  to 
the  Lord,  they  were   seized  with  anguish  of  heart,  and   began 
to  suffer  inward  tortures,    and    to    move    convulsively,    like 
persons    in    the    agony    of   death,    and    therefore  cast  them 
selves  headlong  thence.     In  this  manner   it  was  first  made 
apparent,  that  inwardly,  they  had  cherished  nothing  of  charity 
to  the  neighbor,  and  nothing  of  love  to  the  Lord.     They  were 
afterwards  sent  to  those,  whose  duty  it  is  to  examine  the  inte 
riors  of  the  thoughts,  and  these  spirits  declared  of  them,  that 
they  slight  the  Lord,  that  their  rejection  of  the  life  of  charity 
amounts  to  abhorrence,  and  that  they  make  out  that  the  Word 
of  the  Old  Testament  is  useless,  and  despise  the  Evangelists ; 
only  of  their  good  pleasure,  selecting  from  Paul,  whatever  is 
said  of  faith  alone :  and  that  these  are  their  mysteries,  which 
they  conceal  from  the  world. 

88.  As  soon  as  it  became  apparent  that  they  merely  acknow 
ledge  the  Lord  asthe  Arians  do,  despise  the  Word  of  the  Prophets 
and  Evangelists,  and  hold  a  life  of  charity  in  abhorrence,  when 
yet  these  three  things  are,  as  it  were,  the  pillars  on  which  the 
universal  heaven  is  supported  ;   then  they,  who  at  once  had   a 
knowledge  of,  and  a  belief  in,  their  mysteries,  were   aojudged 
Anti-Christs,  who  reject  the  three  essentials  of  the   Christian 
church,  namely,  the  Divinity   of  the   Lord,   the   Word,   and 
Charity,  and  were  banished  from  the  Christian  world,   into  a 
desert  in  the  confine  of  the  southern  quarter,  near  the  region 
of  the  Quakers. 

89.  When  Zinzendorf  first  entered  the  spiritual   world   after 
his  decease,  and  was  permitted  to  speak  as  he  used  to  speak 
in  the  world,  I  heard  him  solemnly  asserting,  that  he  knew  the 
mysteries  of  heaven,  and  that  no  one  enters  heaven  who  is  not 
of  his  doctrine ;  and  also,  that  they  who  do  good  works  for  the 
sake  of  salvation,  are  utterly  damned,  and  that  he  would  rather 
admit  Atheists  into  his  congregation  than  such.     The  Lord,  he 
said,  was  adopted  by  God  the  Father  as  His  Son,   because  he 
endured  the  cross,  and  that  still  he  was  a  mere  man.     When  it 
was  observed  to  him,  that  the  Lord  was  conceived  by  God  the 
Father,  he  replied,  that  he  thought  of  that  matter  as  he  chose: 
not  daring  to  speak  out  as  the  Jews  do.    Moreover,  I  have  per 
ceived  many  scandals  from  his  followers,   when   I  have  been 
reading  the  Evangelists. 

525 


90  CONTINUATION    OF   THE    SPIRITUAL   WORLD. 

90.  They  say,  that  they  have  a  sensation,  and,  from  this 
sensation,  an  interior  confirmation  of  their  dogmas.  But  it 
was  shown  them,  that  the  sensation  proceeds  from  visionary 
spirits,  who  confirm  a  man  in  all  his  religious  notions,  and  en 
ter  into  closer  conjunction  with  those,  who,  like  the  Moravians, 
are  fond  of  their  religion,  and  frequently  have  it  in  their 
thoughts.  These  spirits,  moreover,  conversed  with  them,  and 
they  mutually  recognized  each  other. 


THE    END. 


626 


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